Tag: Satmar

Satmar in Melbourne. Is it different?

I’m accused by what I suspect to be elements of the Adass Israel Congregation of being “anti charedi”. Let’s be clear. The term “anti charedi” use used to maximise the impression of an irrational opposition to a specific approach to Judaism. It should be noted that Rav Kook זצ׳ל was definitely also Charedi. Whilst there is a common element encapsulated in the term Charedi, and that is something that sociologists observe, as well as halachists, the use of catch calls like “anti charedi” is creating a diversion from the specificity of philosophies and actions which occur among specific groups, that may be described as Charedi.

The Adass Israel community in Melbourne is unique,  I believe, in our current Jewish world. Borne by founders who may not recognise some of the direction that it has now taken, it represented a specific firm adherence to religious tenets and approaches that were brought from Europe to Melbourne. It was very common that the children of the founders of Adass, were encouraged to obtain secular education. If my memory serves me correctly, a number attended Prahran Technical School in order to obtain certifications required to make a living which didn’t require seeking handouts in order to survive. I see some  of those people, today, and  interact with them freely and in a friendly manner. They tend to understand the world and the different types of people comprising the world, not to mention the Chochma BaGoyim (the wisdom of a gentile population) as opportunities as opposed to hindrances to their development. Certainly, many of the original members were clean shaven (often with a moustache) and their children, often sport a neat beard, or no beard. Some have morphed into Litvaks. They do respect the Chassidic Adass community that eventually integrated into Adass, but they don’t necessarily share the more extreme range of views expressed by elements of that community. They generally, and sometimes diplomatically, keep their thoughts to themselves. For reasons of cohesiveness, and indeed economic survival, this may well be a necessarily formula, and a secret of success.

The relatively smaller size of the Melbourne Community, together with the economic reality of needing to live within such a community, means that Adass incorporates a cornucopia of different types. The reverence for Rav Beck is a hallmark and something to be admired. There have been a number of leaders ranging from the charismatic Rav Ashkenazi to the Genius Halachist Rav Betzalel Stern, the B’Tzel Hachochma.

Bearing this in mind, we read about different communities around the world where there is homogeneity. Especially in the USA, and to some extent the UK, particular Chassidic groups are grouped entirely amongst themselves. There will be a Satmar, Belz, Munkatcher, Vishnitzer, et al community. They will have their own organisations and pray in their own Shules and Shteiblach.

Melbourne is unique in that all these groups are housed and cooperate together, and the economic reality perhaps dictates that they must remain so, at least for the foreseeable future. It is true there has been one more radical breakaway (Divrei Emina). This may portend future developments, although I prefer an eschatological reality, where we are united in Yerusholayim Ir HaKodesh, well before such events occur.

A number of my readers sent me the article where young groups of both Satmar Chassidim (there are two Rebbes who are brothers) were displaying acts of loathing and violence towards anything to do with the State of Israel. I had seen these and found them a repeat of many other regrettable approaches to education that are used to channel children into a line of thinking where the love of a fellow Jew, dissipates into a hate-filled, dark room of horror. On occasion when I’ve been at Adass, I’ve discretly listened in to lessons to young children and have been disturbed by the time spent on running down the “sinners” and effectively sending them to a fiery hell.

Would the acts reported in the electronic media happen in Melbourne? My answer is that while there may be small pockets of like-minded people, it is unlikely that the collective whole, which comprises Adass, would allow this to occur. Let us not forget that many are also reliant on business dealings with the very same people they consider beyond the pale. There is no doubt this is at least one reason why a documentary featuring especially chosen people from Adass featured on Melbourne Television. (I didn’t watch it; about the only television I watch is a St Kilda or Liverpool game or cricket). Economic reality is a potent force. In addition, Melbourne has been a veritable bastion of pro-Israel sentiment, especially due to the sadly dwindling, but once enormous group of charismatic and determined Holocaust survivors, many of whom sported long payos, and untouched beards before the war.

Adass, like any community, has its occasional crisis or issue. At the moment, there is a concern about the number of divorces and, to their credit, Adass have brought out two experts, to address issues related to this as a means to stem the tide. These experts would have been chosen in the context of meeting the specific environment that Adass couples live within.

If Adass were to splinter, and say, a Satmar group became self-sufficient and had its own organisations, I expect that the same sort of offensive behaviour we have seen splashed over web pages, of children throwing eggs and more, may indeed become part of the Melbourne landscape.

I think its in everyone’s interests that Adass stays together. One group has a grounding and moderating effect on the other; it’s like a semi-forced integration. The concept of being true to one’s ideals and yet be able to compromise on things that are not seriously important, is a plus.

I wouldn’t like to see Adass splinter. Indeed, I have the same view of the Chabad offshoot “Cheder Levi Yitzchok”. In my own dealings with a paraprofessional who helped me health wise when I sustained some serious ankle injury, I am amazed, that due to our respectful interaction, he now sees me as his “oracle” on matters Jewish. I will receive texts out of the blue asking me questions, and where I am able to answer without consulting expert Rabbi’s I do so. I am able to do so because I know him. I know his way of thinking, and I know his challenges. This comes through interaction. At the same time, I also know and recognise some of his qualities. Splintering means the side effect of cutting oneself off from the broader community. With apathy and assimilation from the children and grandchildren of challenged and sometimes disturbed holocaust survivors, it has been my view that one needs to find “kosher” ways of reaching out and incorporating people into Yahadus. I feel this is essentially the process of Teshuva, and indeed, the formula for Geulah. It is clearly stated in Shas and the Rambam. We can sit on our hands, and focus on Bein Odom Lamokom, but I have a sneaking suspicion that the Aybishter is quite interested in our ability to relate to Chavero, their fellow Jew. We don’t know how to admonish, and in any case, admonishments have zero effect today.

The answer is not, of course, to make plasticine out of Judaism, and find academic loop holes, some of which are questionable, in order to make Judaism fit the modern world, the world of Science, the world of Philosophy, the world of Linguistics, etc none of which I see as a threat to my belief system and the practices that flow from it. Rather, the answer is to mould people,  and that can only done by engagement, interaction, and above all setting an example. That example has been damaged through the open world we live in, which is able to promulgate every act of every crooked religious person, and thereby lesson Kavod HaTorah. It is easy for the not yet committed Jew to feel let down by people they thought were respectable.

Especially in a world which looks at religion as the cause of all terror and misery, it is critical that we, as Jew, work in the opposite direction.

How many of us, will pass a Jew, let alone a gentile, and simply not say Good Morning? Why not? These small acts, have potentially great outcomes.

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.

 

Don’t support Satmar ever

These chassidim occupy a religion which has many connections to orthodox judaism, but they are also the biggest group that causes problems. Purim wouldn’t have occurred if Mordechai was a Satmar Chosid or Esther was one of them. He would have been told to cower to the enemy and suck it it all up and Esther would have been hidden in a bunker. These people who base their religion on R’ Yoelish’s discredited V’Yoel Moshe continue to be a thorn in the side of Jewish continuity and unity. They are everywhere and their polemic is offensive and untimely. While rockets rain from Gaza this is what they say.

In Melbourne, they are in Adass Yisrael. Don’t forget it. On Yom Ha’atzmaut, their Rabbi commanded that they say Tachanun at a Bris!

When they come to collect “Peerim Gelt” ask who they are. If they are Satmar. Give them ten cents. Give your money to poor people in the community who don’t follow this perverted philosophy. Which philosophy? The one which gives strength to the enemy. They haven’t learned that sucking up to those who actually don’t like you, will never help in the long run. Read this from ynet, and tell me if it doesn’t annoy you as much as it does me (emphasis is mine).

I don’t know which permission Rabbi Teitelbaum used to visit Israel and then leave. It seems to me that this is patently against Jewish law. I know of no permission to do so because of a grandson’s bar mitzvah. Love to read his halachic defence. It’s all politics; not halacha.

Disclaimer: I don’t have a clue how many in Melbourne’s Adass community follow him versus his (beloved) brother Zalman, but they both share the same hate for the Jewish State and do enormous damage with their sharp unbridled tongues.

Rabbi Aharon Teitelbaum visits Israel and rails against settlers and ultra-Orthodox recruits who join the ID.
Kobi Nachshoni
Published: 03.11.16, 17:33 / Israel Jewish Scene
As terror attacks continue to strike Israel, Rabbi Aaron Teitelbaum said on Tuesday that “the real culprits are the settlers in Israel who agitate the nations of the world in the country and throughout the world, which causes serious hatred of Israel and the severe wave of attacks.”

Rabbi Teitelbaum, also known as the Satmar Rebbe, and his brother lead the world’s largest Hasidic movement, landed in Israel on Tuesday and spoke sharply to his followers, at his grandson’s bar mitzvah in Jerusalem. The city had which suffered a serious attack shortly before that, alongside two other attacks that night. “In recent months, the blood of Israel is spilling like water,” he said. “We cry every day for those dead and wounded. ”

The rabbi also addressed the growing numbers of ultra-Orthodox recruits in the IDF. “It is true that there is no coercion,” he said, “but via soft words there is an increase in recruits to the IDF, which is a source of evil , and especially when the young men are not as strong spirituality. What is new is that no one here screams out loud that there is a prohibition to enlist in the IDF, which is is a place of destruction.”

The anti-Zionist rabbi attacked in his speech all the ultra-Orthodox political parties that participate in state institutions, are partners in the government, and enjoy its budgets. “You are always hearing about what’s happening here in Israel, and especially the conscription law, there there are agreements with the government,” he said. “We will stand firm so that the yeshivas will not be destroyed. ”

“The agreements – there are some who say they are good, some say they are bad, and they need a lawyer to teach them, but the reality is that since that law there has been a rise in ultra-Orthodox recruits. One should know that the main sin in enlistment is
those who go there will not return (i.e. will become alienated from religion – KN).”

P’shat in Shelo Ya’alu Choma

The non halachic oaths that are the hallmark of the philosophy of the holy Samar Rebbe, R’ Yoel, included the injunction that we don’t “aggravate the nations of the world” a loose translation of שלא יעלו חומה

Strictly speaking, this is talking about aggravating entities like the UN by forming a homeland for the Jewish people. Consider now the inevitable population explosion and the resultant aggravation and all that goes with it occurring in the preferred proxy to the land of Israel for Satmars, the (holy) United States of America. This is the latest, below. You can see the original from the Times of Israel here

MONROE, New York — When the Town of Monroe voted to allow Kiryas Joel, a densely populated Satmar Hasidic village located 55 miles from New York City to annex 164 acres of its land to alleviate a housing shortage, it wasn’t a surprise. But neither was the Orange County Legislature’s reaction: to join nine municipalities in a lawsuit against the annexation.

“The Village of Kiryas Joel is filled with good people living their lives, but for the past several years their government has been ignoring how things are done in New York State. That was a real tipping point,” said Orange County executive Steven M. Neuhaus.

Among the contentious practices performed in Kiryas Joel includes attempts at sex segregation in public playgrounds and sidewalks, and an alleged widespread $40 million in Medicaid fraud among the village’s residents. For Neuhaus there are also additional concerns involved in the annexation.

“We’re concerned about the impact an annexation of 164 acres, zoned for single family use, could have, because if it’s annexed it will be rezoned to high density housing for 1900 units. And where would all the extra sewer lines and water come from? Who is going to pay for that?” asked Neuhaus.

More than a property dispute, the annexation and subsequent legal challenge tells a story of diametrically opposed communities trying to preserve their ways of life. Add to the need to balance conservation against development, charges of government obfuscation and anti-Semitism, and one gets a sense of the delicate situation in this Hudson Valley locale.

‘Finally, I thought, there would be a Jewish community, a place to buy kosher food. Instead it has come to be a terrible, terrible curse’
“I’m Jewish, and so my problem with them has nothing to do with anti-Semitism. In fact I was here when Kiryas Joel first started and my first feeling was one of such joy and happiness,” said Rochelle Marshall, who has lived in Monroe for 50 years. “Finally, I thought, there would be a Jewish community, a place to buy kosher food. Instead it has come to be a terrible, terrible curse.”

The seeds for the dispute date back to the late 1970s when the Grand Rabbi of Satmar, Joel Teitelbaum founded Kiryas Joel, or KJ. Today about 22,000 people reside in the insular community, which to outsiders resembles a European shtetl. Women don’t drive and other than their immediate family members, they don’t socialize with men.

And, as is the norm in an ultra-Orthodox community, young people marry between the ages 18 and 19 and have between six to 10 children. This high birth rate means about 200 new housing units must be built annually for a population in which some 21% require public assistance.

If Kiryas Joel continues on its current trajectory there will be 42,497 residents by 2025, and 96,000 by 2040, according to the U.S. Census Bureau Population Estimates Program. From Kiryas Joel’s perspective, protecting and nurturing their way of life means vastly increasing the size of their village.

“In addition to meeting the needs of a growing population, the Village hopes to draw up plans for a number of new initiatives that go beyond its efforts to keep up with growth. This growth spells concomitant expansion of the communities infrastructure, including water, sewer, roads, sidewalks, streetlights, and transportation,” according to KJVoice.com, a news source which was created “to assist the community in transmitting its message and dispelling the myths that surround Kiryas Joel,” according to the website.

One of those myths is that Kiryas Joel initiated the annexation. That’s simply not true, said Josh Poupore, Senior Vice President for Corning Place Communications, which represents Kiryas Joel.
“The homeowners living on the 164 acres [up for annexation] petitioned the village for annexation,” Poupore said. “They want to become part of KJ. They want to get sidewalks, and sewer lines, and streetlights. Although public safety officers and a volunteer fire department exist in Monroe, English is not the first language of many of the Hasidic residents. But if they were to call the KJ Fire dispatcher, he speaks Yiddish. Those kinds of cultural things are very important.”

Orange Country’s Neuhaus said the issue of a language barrier for the people living in the 164-acre area is groundless. There’s no reason they need be annexed in order to get Yiddish speaking emergency personnel. The Hassidic residents living there could simply work out a mutual assistance agreement between the respective emergency services, he said.

On the other hand for the more than 22,000 residents of Monroe, annexation means even more high density housing on land originally zoned for single family homes, increased congestion, lower property values, and undo stress on the environment.

As these residents, and neighboring communities see it, preserving their way of life means ensuring expansion happens methodically and in keeping with existing zoning laws.

Leading the charge against annexation stands the non-partisan United Monroe, an all-volunteer grass roots organization created in 2013.

“I’m a progressive liberal who moved here eight years ago. I knew about KJ, and I thought it would be great to expose my kids to different cultures,” Emily Convers, United Monroe’s director, said, adding that annexation wasn’t something anyone anticipated at the time.

Then about two years ago Kiryas Joel publicized its intention to expand by either 507 acres or 164 acres. It submitted both petitions to the Town of Monroe whose three-member council rejected the first one, but approved the latter.

‘They seem to think they can just build it and worry about the permits and the legal stuff later on’
It also announced plans to tap into New York City’s water supply to guarantee future growth and set about constructing a 13.5-mile pipeline so it could send water to future homes in the area. Kiryas Joel is waiting for the requisite permits to draw water from the city’s aqueduct.

“They started to build the pipeline without the proper review or permit. The County isn’t allowing them to build it,” said Rich Cannava, co-founder of Preserve Hudson Valley, a non-profit environmental group that also plans to mount a legal challenge to annexation. “They seem to think they can just build it and worry about the permits and the legal stuff later on.”

Poupore, Kiryas Joel’s spokesperson, said the village has taken posted documents relating to environmental review online.

“They have followed everything to the letter of the law and they’re not required to open its meetings,” he said.

Not true, said Orange County’s Neuhaus. Like every municipality in the state of New York meeting and minutes of meetings are public information and must be accessible.

“They have a lot of work to do regarding open government. They need to adhere to the open meetings laws,” he said.

Indeed, while Convers has visited Kiryas Joel to distribute leaflets and speak with residents, United Monroe hasn’t attended a KJ board meeting. Not for want of trying, she said.

“We’ve tried to go and look to see when they’re scheduled. We get there and the doors are locked and the lights are off,” she said.

Preserve Hudson Valley’s Cavanna said it has filed several Freedom of Information Act requests with Kiryas Joel. However, as frustrated and concerned about the annexation as Cavanna is, he said he’d rather it hadn’t come down to legal action.

“There’s a better way to do this. We’d love them [KJ] to come to the table. We’ve extended that olive branch,” Cavanna said. “We understand they have their culture but it’s not fair to just say we will do what we need to for the betterment of our culture to the detriment of others.”

Cavanna isn’t the only one championing dialogue. So does a Center for Governmental Research report that was commissioned by Orange County.

“Instead of settling these matters in the courts, Orange County leaders would better serve taxpayers by working to establish a climate in which growth can occur with the cooperation of municipal, county, regional and state agencies,” according to the report.

Nevertheless, dialogue between the two sides remains virtually nonexistent. And when public hearings in Monroe occurred they were ripe with rancor.

Even so, annexation opponents bristle at the notion that anti-Semitism is a factor in the dispute. While United Monroe’s Convers acknowledges that some social media commentary has been anti-Semitic, she said it’s small scale.

‘We’re talking about corrupt leaders who keep their citizens in the dark and that the leadership are serial violators of environmental laws’
“There are always fringe nuts who will say the stupidest things. But United Monroe is nothing about that. Nobody is doubting the beauty of the Satmar culture, nobody is arguing that they shouldn’t live their lives the way they want,” said United Monroe’s Convers. “The issues are that KJ operates under cover of darkness, we’re talking about corrupt leaders who keep their citizens in the dark and that the leadership are serial violators of environmental laws.”

As the case heads to court each side Orange County’s Neuhaus said litigation might result in something positive.

“I think one of the successes would be that Kiryas Joel gets more involved in the community. Another would be to get a roadmap to whatever expansion they are thinking of,” he said. “Both sides want to live here, they both care for their families and they have to learn to live next to each other and coexist. Far worse places in the world have done it, we can do it here.”

Don’t give Satmar a cent

From Ha’aretz. Be under NO illusion. There are many in Melbourne’s Adass Community who support this group completely. Others are even more right-wing.

Why would you say anything, even if you disagreed. They are the right-wing version of J-Street.

They live separate lives to the rest of us. They should not come to my door whether brought by master driver Osher Ehrlichster and others, all whom make a nice commission from these collectors. I will give them a dollar if they sing HaTikvah even with modified words (like I do).

If you expect a rebuttsl or disagreement with Rabbi Beck, forget it,

If it wasn’t for the fact that Yankel Unfanger was such a Tzadik, I’d have nothing to do with their products. He’s normal. Many of the rest are not. They are extreme zealots who should live on Gibraltar. They have a monopoly on Chalav Yisrael. That’s life.

Sicko Satmars

Some 3,000 followers of the Satmar Rebbe in Williamsburg took it to the streets of Manhattan Tuesday evening to protest Israeli Prime Minister Benjamin Netanyahu over his speech to Congress and his claim that he’s an emissary on behalf of world Jewry to warn of a nuclear Iran.

The protest, held outside the Israeli Consulate on 2nd avenue and 42nd street in Midtown Manhattan, was organized by the Central Rabbinical Congress of the USA and Canada and attended by the Satmar Rebbe, Rabbi Zalman Teitelbaum.

Signs at the protest included statements such as “Bibi – don’t drag American Jewry into your provocative politics”, “”Bibi Netanyahu does not speak for us”, and “we are ably represented, we don’t need a Bibi-sitter.”

“When Netanyahu professes to speak on our behalf, we have to speak out and say this is not the case,” Rabbi David Neiderman told the thousands assembled. “Benjamin Netanyahu, stop speaking on our behalf and directing us what to do.”

“We in America and Jews all over the world are loyal citizens in the respective countries we reside in, and no other foreign government can claim to represent us or speak on our behalf,” he proclaimed.

Rabbi Neiderman went on to thank President Obama – whose name mentioning drew thunderous cheers – together with the Republican congressional leadership. “We are well represented and don’t need Netanyahu and his government’s representation,” he stated.

The speakers preceding Rabbi Neiderman were harsher in their attacks against the Israeli leader. They called him “Haman” and Amalek” and accused him of igniting antisemitism by his ‘reckless’ actions. One Rabbi went a step further to claim that he’s sacrificing the well-being of world Jewry for his political survival. The Satmar Shita against Zionism and the formation of a state in the land of Israel was only mentioned as a secondary reason to protest.

Rabbi Yaakov Shapiro, a spokesperson for ‘Natruna’ and the “True Torah Jews” website, told JP that the protest was only aimed to contradict what Netanyahu said that he’s speaking in the name of all Jewish people. “Besides this being a lie, it’s a very dangerous thing for him to say,” Rabbi Shapiro asserted. “He wants to get into some brouhaha with the president, he’s a foreign minister, he can do whatever he wants. But why bring in the Jewish people into this? So, we are here contradicting what he said about us, and if somebody has a problem with what Netanyahu said he shouldn’t blame the Jewish people.”

“We are here to disassociate ourselves from the dangerous statements he’s making – statement that puts Jews in danger,” he added.

Rabbi Shapiro also lambasted those who compare Satmar – who is against Zionism – to Neturei Karta, who associate themselves with Iran and the Palestinians. “We don’t believe that Israel is the nation state of the Jewish people. And when a leader of a foreign country comes to America to trash the president and says he’s our representative, the question is not why us but where is everybody else?” he explained.

Policing Tznius

The halachic definition surrounding the limits of Tznius are the discussion of many a book and Responsa in Halacha, let alone Shulchan Aruch. In general, though, these tend to focus on the female aspect of Tzniyus. A good recent fundamental discussion of the issues (although it is technical and deep) is that of R’ Yehuda Herzl Henkin, author of שו’’ת בני בנים who is a grandson of the great Rav Yosef Eliyahu Henkin ז’ל, and who undertook shimush with his grandfather.

There are a range of views in the arena of female Tzniyus. Some relate to more fundamental aspects, and other relate to what we term Minhag HaMakom (the custom in a given place). I am certain that if someone lived in the New Square, or Williamsburg enclaves, there are strict minhagim of those micro Makomos. That does not mean that anybody from outside such communities needs to follow their dictates. It’s a free world, bound by Halacha.

It is well-known, that the Orthodox world accepted the lenient definition of Shok (section of the leg) as enunciated by the Mishna B’rura, and, as such, defined it as “over the knees” in a sitting situation (if the knees are visible while sitting then one would need to make sure they always stood?). Others, such as various Chassidim, Chardal and more are stricter and only accept skirts which are extended to the calf area. In general, none expect that the skirt should be “skin-tight” to the extent that it advertises the outline of the anatomy. Each to their own Rav HamuvHak, and one should not blithely condemn anyone for following an acceptable Psak. To do so, is the antithesis of the halachic process and an insult to the honour of respected Poskim who established their criteria with the permission of the Torah (even if we arguably no longer have Smicha today).

Other areas of the anatomy are always a matter of Minhag. I’m not aware of a Minhag that a female has to wear gloves. Her hands from the wrist bone to the tips of her fingers are never considered Erva by any opinion I have come across. If a reader knows of one, please tell. On the other hand, from the ankle down, is a matter of rather strange contention, with some saying that unlike hands, the foot area is a matter of Tzniyus, while other say it is a matter of the Minhag of the place, and others stating that since there is generally no accepted minhag in a larger city, one may follow any minhag. Some are careful on this matter on Shabbos, but not during the week. That is usually a matter of being elegantly dressed or a function of the heat in a particular place. Each to their own. To criticise someone for clearly halachically valid views is not effective and according to most Acharonim, even when a practice is halachically invalid, a stranger would have no liability to admonish, as their words would not be listened to, and we have lost the “art” of admonishment. Certainly, the Satmar Rebbe, who was extreme in all matters, and who one does not have to accept as the yardstick Rabbinic authority, specified a curious view of stockings, in particular:

“The rebbe taught that even 70-denier stockings should not be worn. The numerical value of sod (secret) is 70, so the secret is out that this [stocking] is also transparent.” There then follows a lengthy account of Teitelbaum’s creation, with the help of a Brooklyn businessman named Lipa Brach, of an exclusive line of fully opaque women’s hosiery:

Money in hand, Reb Lipa Brach began to work on the project. He went to several hosiery manufacturers, collected samples, and brought all of them to the rebbe to inspect. The rebbe was very pleased with the progress, and he tested each sample by pulling it over his own arm. If his hair showed, it was no good…. The new stockings were given the brand name, “Palm,” the English translation of the Rebbe’s surname…. To this day every Satmar woman and girl wears Palm stockings.

Fast forward to schools and acceptable Tzniyus practices as recently described here. This is not only applicable to Schools, but also to camps (where I have a reliable source to confirm that often girls have to put on socks as soon as they emerge from a women-only pool, and cannot even walk to the bunk house in any other fashion).

I do think that it is critical that Schools (and Camps) enunciate what is acceptable, and anyone who enrols their child in a school should not complain about that level. They do have a choice. They might wish to send their children to another school if views on Tzniyus are considered too right-wing. Often Schools are either inconsistent and/or lax. This can be constant or may reach a crescendo, from time to time. In such a case, the question is how one now educates existing girls about the need to adhere to the standards in the shadow of inconsistent practices of enforcement.

I am opposed to the approach of having non-Jewish (or even Jewish) Tznius “police” casting their eyes up and down girls as they enter the gates and either expelling or calling them out if they breach an aspect. If the school had been inconsistent in the past, then it needs to take a far more sophisticated and educative approach than simply policing with halachic batons. Such policing will simply turn people off, possibly forever, and make them respect no Tznius Police style people or their comments.

What would I do? For a start, I wouldn’t try to single girls out especially publicly. I would take silent note of what the issues are, and away from the school gaze, enunciate the views of the school and source these in a halachically mature and respectful way. That way should not disqualify other approaches but should contextualize the varied approach(es) adopted. It may be necessary to have a weekend seminar, and bring in thoughtful and soft people who are knowledgeable both about the halacha and mind-set of those who sometimes get excited only by these issues. Failure to do that (and there may be other solutions) are likely to be doomed and disenfranchise and cause more underlying dissension than had existed before.

Once a consistent standard has been in place for a few years, a different approach can be adopted, but, again, I’d try not to shame someone in front of their peers.

There are halachic views, as I recall, mentioned by Chacham Ovadia Yosef stating that if the approach in a Xtian country is for a unmarried girl to wear a hat to Church as a matter of modesty and respect, that a Jewish girl should do so no less!  It cannot be that the אומות העולם grab the high ground. At the same time, there are limits. Burkas and the like are not within the confines of reasonable halachic parameters (although we see demented people in Yerushalayim and Beit Shemesh following such antithetical and condemned practices).

Women may well argue, and do argue, that there is a degree of misogyny on display. Why is it that the focus appears to be largely on females and not males? This is a good question. I recall in Malaysia and Indonesia where I often saw a poor (hot) female dressed from top to toe (inclusive) in a gown that allowed only her eyes to peak out. Her husband and kids were walking along in tow. The often bearded husband ironically wore shorts, a singlet and flip flops! That is, the type of clothing many people wear in hot weather. I couldn’t understand why Islam seemed to have two standards. Does Judaism have the same attitude? It could be argued that a man wearing floppy shorts, a t-shirt and flip flops isn’t technically breaking any law of Tzniyus, save a possibly “Minhag HaMakom” where “Makom” doesn’t purely exist, such as in places like Melbourne, where a multiplicity of views is extant. Sure, during davening, men have dicta, some of which are relativistic, but it seems that the female folk are the ones who are getting all the attention. There is a level of existentialism in this, although some may argue.

Is the approach taken by a school and others that “yells” and “calls out” right? Is it fruitful? More importantly, is the shouting, embarrassing, policing style approach likely to achieve anything positive?

I think not. Most attitudes are formed at home. That is the place for education, and it needs to start early.

A civil interchange with a Satmar Chosid

Like many of us, I’m agitated. I actually feel quite guilty. I installed an app on my iPhone which alerts when a missile falls in Eretz HaKodesh, and shows the area etc

Last night the 160 rockets were horrible. I am currently in bed trying to get over a persistent cold which I thought I had overcome last week, and my sleep has been rather disturbed. I toyed with the idea of at least having my phone make a noise each time a missile was fired so as to try and share some pain in a comparatively insignificant manner. I can’t do it though because I have no right to cause it to wake my wife, of course.

Having come from the doctor I bumped into a lovely ehrliche fellow who is also a Satmar Chossid. Our eyes met and we exchanged pleasantries. I then felt I had to ask him the following question:

is what’s going on in Israel considered a Milchemes mitzvah and if not what is it

He answered that he wasn’t a Dayan, and he didn’t know how to learn etc. I responded that makes two of us, but we both know what the Rambam says etc

He closed his eyes (and I do admire his honesty) and gently answered that it was

milchemes Aveyra

I understood what he meant in the sense that he felt that this was an unnecessary war which Satmar would contend is brought about because Jews should not have ‘taken by force’ the Land of Israel, until Moshiach comes. In other words it’s a result (rachmono litzlan) of Jews acting against the “3 Oaths”.

I responded that I wasn’t aware of this category in Halacha worded in such a way. I asked which Rishon had coined such a phrase.

He responded that he didn’t know but would send me a booklet which explained it. True to his word, he sent it to me immediately. I haven’t got the concentration at the minute to go through the article, but it’s from a Satmar Kollel in Williamsburg. I will eventually get round to it.

In the meanwhile, does anyone know of such halachic terminology? Rabbi Google couldn’t help me and I don’t have the Bar Ilan program to search therein.

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

It’s winter here and we can expect lots of visitors

The collectors normally come around Shiva Assar BeTamuz and Tisha B’Av because it’s cool and a shorter fast here in Melbourne.

Next time a collector comes, ask him if he is a supporter of Aharon of Satmar, one the Satmar Rebbes whose disgraceful comments have been publicised everywhere. If he says he is but he doesn’t support the comments, let him know you will take down his name and publicise it. If he doesn’t agree, give him a dollar and close the door.

I don’t have any time for someone who can castigate parents who are grieving. It is an Issur D’Orayso in my opinion, and heartless cruelty. I don’t care if it was for private consumption.

Will Adass Israel, that has many Aharoni Satmar adherents, come out and disassociate themselves from this outrage? What of Rabbi Beck and others? Will they speak out against Aharon of Satmar? Don’t hold your breath, people. You will hear nothing.

A rather honourable response appeared in the Jewish Press [Hat tip BA] by Rav Aviner

In the wake of our tremendous pain over the murder of the three innocent teens, a desire has arisen within the Nation to understand why this has happened. The Admor of Satmar, who dwells in the Exile, claims that it is a punishment for the teens learning in the “Settlements” and blames the parents for sending them to learn there.

We fear that assigning such blame may violate the prohibition of “Ona’at Devarim” (distressing others). As the Gemara in Baba Metzia (58b) says, one may not speak to one who is suffering affliction or illness, or whose children have died, the way Iyov’s friends spoke to him: “Surely your fear was your foolishness, your hope and the sincerity of your ways” (Iyov 4:6). And we can add that the Rishonim on this Gemara write that the problem is not only causing distress to another person but also arrogance in thinking that we can know the ways of Hashem.

This recalls the reciprocal placing of blame that occurred following the horrors of the Holocaust: Some said that it happened on account of Zionism, others said it was because there was not Zionism. Still others blamed it on the Enlightenment. Each group’s explanation came from its own biased outlook, with no regard for the idea: “For My thoughts are not your thoughts and My ways are not your ways” (Yeshayahu 55:8).

As is known, the uncle of the Admor of Satmar, Ha-Rav Yoel Teitelbaum, wrote a book “Va-Yoel Moshe” which is based on the idea that the murder of the holy one during the Holocaust was because of Zionism and the Return to Tzion.

But the great Rabbis of Israel have already answered that if the main transgression was Jews making Aliyah to Eretz Yisrael in an organized fashion, then the first Jews to make Aliyah should have been murdered. Yet those who came to Eretz Yisrael and “violated” the Three Oaths (according to the Satmar Rebbe’s opinion) were saved, and those who did not make Aliyah were the ones who were murdered! (See the book “Alo Naale” – Response to Va-Yoel Moshe #43).

The number of Jews murdered in Auschwitz alone was, in fact, higher than that of all of the Jews murdered in all of the wars and terror attacks since the beginning of the Return to Tzion. Today – with the kindnesses of Hashem upon us – there are almost half a million Jews who live in Yesha. Therefore the Admor of Satmar’s claim is not valid.

Regarding the question itself, whether learning in Yesha is permissible: this was already asked of Ha-Rav Yitzchak Zilberstein, Rabbi of “Ramat Elchanan” (neighborhood in Bnei Brak).

A student was learning in a Yeshiva in Yesha and his parents were opposed on account of the danger. Ha-Rav Zilberstein proves that “a frequent damage” (Pesachim 8b. See Mesilat Yesharim, end of Chapter 9) is five percent. Baruch Hashem, 5% of the residents in Yesha are not murdered! And Ha-Rav Yitzchak Isaac Herzog in Shut Heichal Yitzchak proved based on Shut Rabbi Akiva Eiger (#60) that a frequent danger is not five percent, but one in a thousand (Shut Ha-Rav Herzog Vol. 1, p. 269).

Baruch Hashem, one in a thousand Jews is not murdered in “Yeshe”.

The basic halachah is therefore that there is nothing to fear. Obviously, nothing is 100% certain, but nowhere in this world is 100% safe, not Yerushalayim and not Tel Aviv, and it is all based on the definition of “a frequent damage”.

We agree with the Admor of Satmar that there are many Arab murderers in Eretz Yisrael, but we must see things in proportion. We have already been living in Yesha for 40 years and the number of murders that occur there is extremely low. The same is true in all of Eretz Yisrael. We must remember that according to a report of the WHO, World Health Organization, 8 out of 100,000 Israeli citizens are murdered each year. That’s compared with 15 out of 100,000 citizens in France, and 25 out of 100,000 Americans. Therefore, it is more dangerous for the Admor of Satmar, may he live a long and good life, Amen!, to live in America than to live in the “Settlements”! We must thank Hashem, and his loyal agents – Tzahal, the police, the Mossad, the Shabak and the rest of the security establishment – day and night for the peace and quiet we merit in our Land.

In the Gemara in Chullin (63b), Rabbi Abayu asks: Why is there a bird called “Ra’ah” (the one who saw)? He answers: Because he sits in Bavel and sees a carcass in Eretz Yisrael. The great Rabbis explain that this is a parable to someone who dwells outside of Eretz Yisrael and see the deficiencies in Eretz Yisrael and speaks Lashon Ha-Ra against it…

This obviously in no way detracts from the incredible merits of the Admor of Satmar in strengthening Torah and fear of Hashem in America, and we pray regarding them: “May our eyes behold Your return to Tzion in compassion”.

 

Yom Ha’atzmaut: I didn’t find it funny

As I was leaving Shule today, there was a function being held. I don’t know who the caterer was, but it was under Adass supervision. The door was open, and the Mashgiach (supervisor), a rather portly chap was munching on some soup nuts. He was a jovial type and we exchanged a few pleasantries. He then asked me (in Yiddish) do you know what day the Megadef (blasphemer) in today’s Parshas Emor committed his sin? [ The blasphemer who cursed God was the son of Shlomis Bas Divri  and his father was allegedly the Egyptian killed by Moshe Rabbenu (Shmos, second Perek) and he was punished with death for cursing God.]

This Mashgiach of the food (who was a Chossid of some sort, with long Payes, and his Tzitzis Beged on the outside) bellowed that it was the 5th of Iyar (i.e. Yom Ha’atzmaut). I have to admit that I didn’t know if he was telling me the truth in respect of the date and I just wasn’t aware or I was confused with the date of the Mekoshesh Etzim, but it doesn’t matter.

In other words, on the very the day that Hashem allowed the world to grant Israel the ability to be an independent nation, was according to this fellow the same day that the Megadef sinner was put to death for cursing God.

His point was clearly that there was a connection between the two. The notion of a new State for Jews wasn’t a cause célèbre but something akin to cursing God/sinning for which the death penalty was appropriate.

As is my way, I usually find a quick retort, and told him that the correct meaning was that anyone whose distorted weltanschauung saw the establishment of the new State of Israel as a sin/curse, was deserving the death penalty. He snorted, and didn’t respond, and I went on my way.

I simply cannot comprehend how people can speak this way about Israel. I struggle with it. Either they feel that immediately after the Holocaust God decided to “test us” and offer us a State and we should have said “NO”, or they think that the Hester Panim (concealment of God’s visage) during the Holocaust continued further and we shouldn’t have fallen for the “ruse” agreed to by the United Nations, or that we should simply have accepted the view of  R’ Yoel of Satmar, that it is (God forbid) a sin to make mass Aliyah to Israel before the Redemption (as expounded in VeYoel Moshe and discredited as an halachic argument by many Talmidei Chachomim of note).

Having been at the Yom Hashoa commemoration during the week, focussing on the destruction of Hungarian Jewry, and feeling the pain of that episode once more, I find it utterly incomprehensible that soon after 6 million holy people were murdered by the Nazis, that I am meant to see the establishment of a State as  a cataclysmic curse akin to the Megadef (the episode of which has some parallels to the Mekoshesh Etzim in Parshas Shlach).

It is times like this where I am profoundly challenged to consider such people and their views as brotherly. Not only did I not find it funny, I found it grossly offensive (he mistakenly thought I was a Chabadnik, as he had stated).

I am glad that I went home to have a nice Shabbos meal with my mother (a Holocaust survivor who lived, studied and found refuge in the new State of Israel immediately after the war) and managed to control my seething anger.

The flag of the State of Israel atop the Ponovezh Yeshivah on Yom Haatzmaut

Satmar think they bring Moshiach by meeting with these people?

[Hat tip to Dovid]

I almost choked on my breakfast when I saw that the Teitlebaums, the warring Satmar brothers, both of whom claim to be “Rebbe” of the anti-zionist, Satmar Chassidic Sect had met with, and engaged with Arab billionaires who could hardly be described as lovers of Jews or the State of Israel. To claim it was “Torah Law”, which I understand to be D’ORayso, that one must oppose the state, is simply a Torah furphy, as shown over and over.

I just ask the question: halachically, should one now tell a Satmar collector to go to Sydney Road Coburg (where many Arabs live) to collect funds for their next child’s wedding or should one do otherwise?

I know the Rav always gave them Tzedaka. I do not think they engaged in this, however, in those days. The Rav used to say that the only people you could “trust” in Israel were them and their ilk. They never changed their spots.

Use a Hebrew to English Web translator, if your Hebrew isn’t good enough to understand the gist of the article above.

The Weberman Trial: my prediction

The papers and internet are discussing the infamous Satmar Weberman Trial.

Satmar and their ilk are outraged that such an issue should go before a goyishe court. They contend it should only have been dealt with by a Beis Din. Be that what it may, you can bet that if the court will find Weberman guilty they will continue this line and scream that it’s a blood libel.

I believe that Weberman will be found innocent, or guilty of a minor misdemeanour because the onus of proof from the court will ironically be greater than that required by a Beis Din. Weberman’s attorney argued that there was no evidence, no DNA etc. He is right. DNA and body fluids are not required to prove guilt according to Halacha.

My prediction is that they will be hypocritical. They will claim that the court found him not guilty in the main, and they will use this as proof that he “did nothing”. Proof from a goyishe court? Yes, that’s acceptable, but only if they do not find you guilty.

The Eda Charedis is imploding

Hat tip to Dovid, reports coming to hand indicate that there have been a series of arrests at 4:30am in Meah Shearim involving the Shamash of the Av Beis Din, R’ Tuvia Weiss. After a long investigation, it would seem that there has been a massive money laundering operation happening through the offices of the Shamash, Amram Shapira. Also arrested were Shmuel Lubatzki who ran the “charity” known as HaVaad HaArtzi as well as Yossele Sheinberger and Ya’acov Eisenbach. The charges are serious and involve many millions. Through their representative, Yitzchak Shlomo Blau, the Eda have sent a message to the Israeli police that all bets are off, and communication lines are now closed.

I expect that there will be a new ferocious round of violence, tyre and rubbish burning and mass demonstrations. Worse, our friends at Satmar, who are philosophically aligned with the Eda, have suggested that Chassidim demonstrate in the USA against the “religious persecution” of minorities. Will they demonstrate in Australia too?

In the meanwhile, one of the two Satmar Rebbes, R’ Zalman Leib?, has condemned the Belzer Rebbe because the latter dared to suggest that violence may not be the way to deal with the issues being faced. In a rambling tirade, lacking  Torah sources or halachic veracity, the Satmar Rebbe basically said that you can’t fight a lack of kedusha (read Tumah) by adding Kedusha elsewhere. He suggested that one had to “confront” the Tumah. He’s right, but he hasn’t explained why confronting can’t be achieved by increasing Kedusha. He seems to think that Kedusha can’t permeate. We know that is simply wrong! We live in times where the most powerful method to deal with the opposite of kedusha is to bring kedusha to it! You can’t mandate Kedusha through fiat. That’s a medieval approach, at best. It doesn’t work in the free world. Period.

Next time you consider Satmar, remember that although they do great things in Chesed, they are aligned with the Eda Charedis in no uncertain fashion.They are implacably against Israel and their world view is one that is increasingly aggressive against anyone who doesn’t allow their spreading tentacles to transform and supplant an existing landscape with their definitions of Tzniyus etc. It’s in our midst too. Today, in East St. Kilda, as I got out of my car, 3 little boys from the Adass offshoot school said “look the Tziyoni is here” after which they quickly scuttled back up their drive way. Who is teaching these kids such disgraceful hate laden invective? Am I also the Tumah that the Satmar Rebbe and the Eda Charedis wants to “attack”? Are the women wearing Sheytels and Tichels and little girls going to School in Bet Shemesh, the Kochos HaTumah?

We are in big trouble. These extremists have gone way too far. The market needs a correction.

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)

I’m really “proud” to be associated with these Jews

See this. In our own Age newspaper. Who is peddling this stuff to the Age. Feh!

Am I the only one embarrassed? They got this from the infamous failedmessiah who lifted it from Hirshel Tzig’s blog and got the name of the paper slightly wrong.

In the words of one of the blogsters, if someone has a יצר הרע for Hilary Clinton, they have bigger issues than Di Tzeitung.

Is this why the Geula is delayed?

This never ceases to shake me up. I did a nice wedding last night. There were  a number of members of the local Adass Israel congregation present. Most were the modern/litvish type but a number were your run of the mill hungarian chassidim from Adass. They are unmistakeable because they stare. They stare and stare at you. Their kids stare at you. Only their wives don’t stare, but that’s because you can’t see 🙂

I went outside to have a breather during the main course (and to hear the cricket score) and two young guys, probably abut 25 years of age were standing nearby. I asked them what type of chassidim they were: the first was Satmar and the second was Munkacz. I asked the Satmar guy if he had read any of the rejoinders to ויואל משה the well-known critique of Zionism by the first Satmar Rebbe, R’ Yoel ז’ל.   He said he had heard of them but hadn’t looked. I asked him why would he not engage in Torah and delve into the item from the point of view of someone who had an alternative view, if only to make sure that one had a rounded perspective. Looking at me uncomfortably, his offsider from Muncaz, who was much more aggressive, decided to chime in and interrupt my comments.

Rav Avraham Yitzchak HaCohen Kook ז'ל

We spoke about a number of things. I told him some stories and then he told me some. He was more widely read than his Satmar friend. Our discussion though was about to face an abrupt end. He acquainted me with a story about “Kook”. I said,

“I beg your pardon, are you referring to Rav Kook”.

At which point he said “who gave him Smicha.” I had a mental blank and could not recall, but I told him that he should read what the Netziv said about him in Volozhin and ask himself why the Aderes chose him for an Eidem. He persisted and said, do you want to hear the story about “Kook” or not. I looked at him and said,

“you can disagree with someone, you can even completely disagree with someone, but don’t ever drop a title from a Rav who so many held and hold in the greatest esteem. This is not Kavod HaTorah. Do I call your Rebbes, “Yoel or Eloozer? God forbid. Don’t you have any simple manners. Can you just talk like a Mench?”

His response: “You either hear it the way I say it or ” … I walked off.

I was sad, very sad. Here you have 2 guys who have been fed a one tracked line all their lives. Fine. It’s their business. They have an intense feeling of Yiras Shomayim which they define as following the path of their Rebbe without deviating even one micrometer.

Rav Kook was consumed by an incredible level of אהבה.  Everyone knows that Rav Kook’s love for the Holy Land of Israel was passionate in the extreme. He saw it bound up with אהבת התורה in a vigorous symbiotic relationship. What many forget, however, is that Rav Kook’s simple love of every Jew was extraordinarily vehement. His love of Yidden stemmed from his acute spiritual sensitivity to Elokus. Rav Kook felt the Tzelem Elokim reflected in every Yid whom he saw. It wasn’t a campaign or some hachlata (decision) or a daily utterance that inspired him. His was an innate automatic attachment to anything exuding spirituality. Rav Kook would have loved those two Mevinim. He would have been Mochel his Kavod. He would never have been offended by them. He would have seen them, and their Rebbes as items of Kedusha. Yet, these miniscule proverbial warts have the temerity to show a level of disrespect that is offensive to me, in the extreme.

Imagine Hakadosh Baruch Hu looking down and observing. The estrangement of so many shpitz yidden from kedusha is astonishing. If they had any semblance of kedusha they could not ever speak in the way they did about an איש אלקי, a Gaon and Tzaddik, Rav Kook z”l? Why should he send Eliyahu HaNovi to come and announce ובה לציון גואל to us? If we continue in this path of שנאה the only way we will be redeemed is through Yisurin God forbid and through בעתה as opposed to אחישנה.

Woe to us. We have no common language of respect.

Is this the Satmar that R’ Yoel z”l envisaged?

For many of you, this post is nothing new. Indeed, for me it should have been nothing new. Nonetheless, the incident shook me up. Yesterday I was about to get into my car in a street which has a sizeable number of Hungarian Haredi residents. From the distance, a boy on a bike called out, “Mr Balbin, Mr Balbin, do you remember me from xxx’s wedding? Do you still do weddings”. I waited till he and various other boys who were riding on their bikes approached. After apologising that I didn’t recognise him because I perform at many weddings and it’s hard for me to remember a single face in a crowd, we continued chatting amiably. There were 6 to 10 boys on their bikes in total. Their ages spanned (what looked to me to be) from 7 to 12 years of age. By now, each boy was staring at me. I asked each what type of chasid he was, expecting a range of responses. It turned out that they were all Satmar. We chatted and I informed them that I wasn’t a fan of Satmar ideology vis a vis the State of Israel and Satmar’s attitude towards people who were not yet frum. I explained that Hakadosh Baruch Hu had effectively paskened that the State of Israel is part of his plans and this is plain for all to see. I added that I don’t (at least I  try not to) “hate” any Jews. I wasn’t quite ready for the outpouring of pre-canned volcanic hate that subsequently erupted, although I hear you saying that I was asking for it by daring to question their views.

Satmar Rebbe ז’ל

I was informed (in rather yelling tones) that

  • the ציונים are Kofrim
  • the ציונים dig up kvaros to build hospitals
  • the ציונים caused the holocaust because they went against the Shalosh Sh’vuos
  • the ציונים should be hated not loved
  • and did I know Lubavitchers think their dead Rebbe is Moshiach (I think they brought this up because I said all Yidden should be loved)

Big deal, I hear you say. Haven’t you ever been to Meah Shearim or Williamsburg or “name a Satmar enclave”? This is Melbourne, though. Melbourne is/was unique. Even the Haredim are more tolerant of each other.

Where else in the world would you find a single Haredi Shule where Satmar, Belz, Viznitz, Slonim, you name it daven together? I always thought that Melbourne was different. I think it was different. It is quickly becoming no different, at least as far as these brainwashed boys is concerned.

I tried to tell them that

  • they should consider loving all Jews because all Jews were created B’Zelem Elokim (to which the response was “except the Zionim”)
  • there are people who question whether there are indeed Jewish graves being dug up, but more importantly there are authoritative Poskim who say that it’s okay to dig up and even if they disagree and their Poskim say that they shouldn’t, it’s no reason to “hate” and “carry on” against Yidden who are acting according to a written Psak Din
  • that the Shalosh Shvuos is widely held to be not L’Halacha but either way, I suggested that they acquaint themselves with the views of those who hold that the Shalosh Shvuos doesn’t apply and to “open their eyes”.

They looked at me like I was from planet mars, and asked me “where do you daven”. I saw this as a leading question. It would lead to the criticising of any Shule/community I davened with, as a means of discrediting anything that I said. This is how the ’thought’ processes worked. I told them that I daven “wherever people let me in”. That threw them off the track.

Perhaps what bothered me most was that the younger the kid, the more yelling took place about the ציונים. I asked myself where were they learning to espouse views with such a hatred and lack of tolerance? Is it at their School? Perhaps these kids are part of the so called new דברי אמונה school which has opened up because the local Haredi Adass school is no longer considered extreme enough. Is this what their Melamdim teach? Even if they hold these views, why are such views being inculcated at an age where they simply do not know enough to make head or tail of weighty issues? Are they being encouraged to speak like this at  home? Perhaps. I do know that at least one of their parents refused to buy a blue and white havdala candle because it’s too much like the colours of ציונים. If a child is with their father in a store and hears that attitude, then of course plenty of unbridled hate must rub off.

Ironically, they asked me “if it wasn’t the ציונים then why did the holocaust happen” to which I answered וידום אהרּן. We were speaking throughout in Yiddish, and it was clear that they didn’t know what I was talking about. I retold them the story of Aaron’s sons, and Aaron’s reaction. I got into my car with their wide eyes following my every move. I couldn’t help but be overcome with genuine sadness. Is this חינוך? Was this the vision of R’ Yoel? Did R’ Yoel envision the creation of robotic, hate-filled, automata?

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?