Shaarei Teshuva(482:2): It says in Bava Metzia (62a) that your needs come before that of other people even in a matters of life and death. This is learned by R’ Akiva in the case of two people in the desert with a single container of water from the verse of “Your brother shall live with you” - which means that his life is secondary to yours. So if this principle is true in physical issues then surely it is true in spiritual issues. (This is written in Igros Shmuel to Megila Ruth. He says that Boaz knew by ruach hakodesh that Ruth would be the ancestress of the Davidic kings and therefore he described her as a Moabite in order that she would be rejected for marriage and he could marry her and he would merit having the royal descendants. Even though it is prohibited for someone to deceive others even to take that which is rightfully his. But that prohibition is in monetary matters but not concerning mitzvos. Even though it is impossible to take a mitzva away from someone who already has obtained the rights to it such as mila, nevertheless if no one has actually claimed the mitzva yet then it is viewed as a wilderness and available to all and everyone has the obligation to perfect his soul and merit having mitzvos. We see this principle also with Yaakov and how he took the rights of the first-born and the berachos since he knew that Esav was headed to do evil and Yaakov needed them to reach spiritual perfection as is explained by the Akeidas Yitzchok…).
Tuesday, August 8, 2023
Public knowledge is not lashon harah
Chofetz Chaim (clall 2) goes into great detail to try and disprove the simple understanding of Bava Basra (39b)/Erachin (16a), Tosfos and the view of the Rambam. These sources seem to say that the essence of lashon harah is speaking gossip in a concealed manner - not just saying negative things about others. Thus if it is said in a way that it will become public knowledge then there is no prohibition of lashon harah. This is apparently closer to the peshat of Vayikra (19:16).
Erachin(16a): Disparaging remarks said in front of three people is not considered lashon harah. What is the reaon? Because your friend has a friend and your friend’s friend has a friend [and thus it is considered public knowledge].
Tosfos (Bava Basra 39b): Negative words about another person that are said n the presence of three people is not prohibited as lashon harah - either to say or to repeat it to others This is clarified by the statement said in Erachin (15b) There this statement is said in the context of R’ Yossi statement in which he said, “I have never said something and looked around to see who was listening.” That means he wasn’t concerned if the one he was talking about was there. [That proves that saying negative comments in the presence of three people is not considered lashon harah – Rashi].
Meiri(Shabbos 33b): Even though lashon harah is the foundation of a number of sins and something which our sages spend much effort in severely attacking – there are two conditions in which lashon harah is permitted 1) This is mentioned in Erchin (15b) that derogatory words which are said in the presence of the one being talked about are not considered lashon harah. The gemora questions this and says that lashon harah said in the presence of the one being criticized is surely impudence and lashon harah? This is explained with a statement of R’ Yose that he never said any words about another person and looked around to make sure the person wasn't there. In other words if the person speaking does not refrain from saying the negative words before the one he is speaking about – there is a leniency and this is not considered lashon harah. For example if the speaker directly complains about the other person or calls him a thief and others such negative statements in his presence – the speaker is not considered speaking lashon harah. That is because he wants the person he is criticizing to hear what he is saying. 2) This is also mentioned in Erchin (16a) that whatever is said in the presence of three people is not considered lashon harah. That is because the speaker is saying the negative things with the full desire that his views reach the person he is speaking about. That is because all matters that are known to three people is not considered concealed or a secret. Therefore the speaker is not considered to be saying lashon harah.
Rambam(Hilchos De’os 7:5): Speaking lashon harah is prohibited whether the person being spoken about is present or not. Those words which will cause harm to another person - either physically or financially when repeated by others or even if it upset him or frightens him – is considered lashon harah. If these types of words are said in the presence of three people then it can be assumed that they have become public knowledge Therefore if one of the three repeats the negative words which he had heard on another occasion – there is no prohibition of lashon harah. However this is only permitted if he did not intend to spread the news and cause it to become more known.
Altering Torah laws when they become a problem
Meiri (Sanhedrin 17a):… It is necessary that the members of Sanhedrin should be very intelligent and sharp in all matters. This is expressed by saying that a person is not appointed to the Sanhedrin unless he is a talmid chachom who knows how to declare spiritually clean that which the Torah says is spiritually impure. It seems to me that the explanation for this is that if they see problems being created by any of the Torah laws in their generation – they should be able to create new halachos and to add and subtract from the Torah for the time of the emergency and be able to find justification for their words from the Torah itself. Similarly the Gaonim wrote that according to the Talmud that the rabbanim and Gaonim have the power to create new decrees and regulations in a general or specific manner in order to remove serious problems according to what they see in their times – even with just a weak legal justification. However the great commentators have written that the Talmud has only given this power to the major transmitters of Tradition or for those who are masters of correct reasoning and clear logic. Only they have the right to remove or add or interpret. In fact this barrier is locked before the majority of people and it is only the greatest scholars of the generation who possess the great knowledge and sharpness and analytical skills necessary along with the clear cut understanding and deliberate judgment – who are permitted to do it …
Two attitudes towards mitzvos
Rav Dov Katz(Pulmos HaMusar page 337):There are two basic attitudes towards mitzvos. The first attitude is that Mitzvos are what G-d has commanded us and the only task is to know exactly what has been commanded. Therefore the sole concern is halacha and its most complete observance. The second attitude is that Mitzvos are the means that G-d has given us to self-perfection. Therefore it is critical that the Mitzvos be done in such a way that they increase perfection. This requires introspection and self understanding rather than a mechanical performance. The latter position is the foundation of the Mussar approach – the former is the foundation of the opponents of mussar. The halachasist position thus is that self-perfection is entirely the result of the proper performance of the mitzva. Therefore the only concern is study and clarification of the best way to perform the mitzva. It has no concern with investigation of the hidden aspect of man or concern with clarification of theological issues. It is not concerned with the separate focus on perfection of personality. In fact there are no specialized concerns. The only thing is doing the mitzvos according to their details in the most direct and simple way. … The concern is not on the goal of personality development or understanding of theology but to maximize Torah study and knowledge of halacha – without concern for introspection and worry about motivation. Perfection is a side consequence – not a conscious goal. In contrast the Mussar approach views mitzvos only as a means to perfection. Thus they feel that the will of G‑d is not fulfilled by merely observing mitzvos as simply the command of G‑d. But rather there must be a conscious effort to elevate the image of man and attaching oneself to spiritual and personal elevation. The foundation point of this view is to see mitzvos not as an end but as a means. It is not sufficient to merely fulfill the mitzvos in a mechanical physical way. The concern is rather with the content and the motivation of the heart, thought and emotion. The main influence is not the physical activity of the limbs – even though they don’t ignore the importance of doing mitzvos – but the personal involvement and inner arousal.
Greatest Principle of the Torah - What is it?
In my research concerning empathy and the Torah - I have come across some interesting sources. The following is evidence that the famous statement of loving your neighbor as yourself - is not viewed as empathy. The question is why is this emphasized in Shabbos (31a) where the potential convert says, "Convert me on the condition that you teach me the entire Torah while I stand on one foot. Even though it is in the negative form of "that which is hateful to you don't do it to others." It still seems that this principle is ultimately rejected even by Rabbi Akiva - after the death of his students.
In addition the Abarbanel asks if this is such a critical principle why isn't it one of the Ten Commandments?
Bereishis Rabba(24:7): … Ben Azzai said, “This is the Book of the descendants of Adam” is a great principle of the Torah. However Rabbi Akiva said, “You shall love your neighbor as yourself” is even a greater principle of the Torah. [It is only] because of [Ben Azzai’s] principle a person shouldn’t say that “since I have been been embarrassed, my neighbor should also be embarrassed with me. Just as I have been debased, my neighbor should also be debased with me.” Rav Tanchuma said, “If you do so, you should know whom you have embarrassed because man has been made in the likeness of G‑d.”
בראשית רבה (כד:ז): ...בן עזאי אומר זה ספר תולדות אדם זה כלל גדול בתורה, ר"ע אומר (ויקרא יט:יח) ואהבת לרעך כמוך, זה כלל גדול בתורה, שלא תאמר הואיל ונתבזיתי יתבזה חבירי עמי הואיל ונתקללתי יתקלל חבירי עמי, א"ר תנחומא אם עשית כן דע למי אתה מבזה, בדמות אלהים עשה אותו.
I have in fact found the Torah basis for empathy - but more at a later time.
Mussar - Shaming others less competent
Berachos(3b): R’ Yehoshua ben Levi said that one should not discuss any matters in the presence of a dead person except those matters directly concerning the deceased. R’ Abba bar Kahane said that this prohibition only applies to speaking words of Torah but there is no problem to speak about mundane matters. There is an alternative version that R’ Abba bar Kahane said that the prohibition applies also to words of Torah and surely it is prohibited to speak about mundane matters.
Rabbi Shlomo Freifeld zt”l told me in the name of Rav Yitzchok Hutner zt”l that this gemora is not limited to the case of speaking in the presence of the dead. It also refers to the prohibition of speaking sophisticated Torah analysis or doing any other activity in the presence of people who don’t have the background or ability to comprehend or participate - and are therefore shamed.
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Rabbi Shlomo Freifeld zt”l told me in the name of Rav Yitzchok Hutner zt”l that this gemora is not limited to the case of speaking in the presence of the dead. It also refers to the prohibition of speaking sophisticated Torah analysis or doing any other activity in the presence of people who don’t have the background or ability to comprehend or participate - and are therefore shamed.
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:ברכות (ג:): ואמר רבי זריקא אמר רבי אמי אמר רבי יהושע בן לוי: אין אומרין בפני המת אלא דבריו של מת. אמר רבי אבא בר כהנא: לא אמרן אלא בדברי תורה, אבל מילי דעלמא לית לן בה. ואיכא דאמרי, אמר רבי אבא בר כהנא: לא אמרן אלא [אפילו] בדברי תורה, וכל שכן מילי דעלמא
Pikuach nefesh & mental health I
One of the crucial issues in reporting child abuse is whether abuse constitutes pikuach nefesh and calling the police to save a child from abuse would be permitted. It seems to be widely assumed that it is - but where are the sources?
One source is the fact that when Rav Yochanon became psychotic [Rashi] after causing his beloved student Reish Lakish to die - the Rabbis prayed that he die and he did. This indicates that a state of insanity is worse than death.
Bava Metzia (84a): One day R. Johanan was bathing in the Jordan, when Resh Lakish saw him and leapt into the Jordan after him. Said he [R. Johanan] to him, ‘Your strength should be for the Torah.’ — ‘Your beauty,’ he replied, ‘should be for women.’ ‘If you will repent,’ said he, ‘I will give you my sister [in marriage], who is more beautiful than I.’ He undertook [to repent]; then he wished to return and collect his weapons, but could not. Subsequently, [R. Johanan] taught him Bible and Mishnah, and made him into a great man. Now, one day there was a dispute in the schoolhouse [with respect to the following. Viz.,] a sword, knife, dagger, spear, hand-saw and a scythe — at what stage [of their manufacture] can they become unclean? When their manufacture is finished. And when is their manufacture finished? — R. Johanan ruled: When they are tempered in a furnace. Resh Lakish maintained: When they have been furbished in water. Said he to him: ‘A robber understands his trade.’ Said he to him, ‘And wherewith have you benefited me: there [as a robber] I was called Master, and here I am called Master.’ ‘By bringing you under the wings of the Shechinah,’ he retorted. R. Johanan therefore felt himself deeply hurt, [as a result of which] Resh Lakish fell ill. His sister [sc. R. Johanan's, the wife of Resh Lakish] came and wept before him: ‘Forgive him for the sake of my son,’ she pleaded. He replied: ‘Leave thy fatherless children. I will preserve them alive.’ ‘For the sake of my widowhood then!’ ‘And let thy widows trust in me,’ he assured her. Resh Lakish died, and R. Johanan was plunged into deep grief. Said the Rabbis, ‘Who shall go to ease his mind? Let R. Eleazar b. Pedath go, whose disquisitions are very subtle.’ So he went and sat before him; and on every dictum uttered by R. Johanan he observed: ‘There is a Baraitha which Supports you.’ ‘Are you as the son of Lakisha?’ he complained: ‘when I stated a law, the son of Lakisha used to raise twenty-four objections, to which I gave twenty-four answers, which consequently led to a fuller comprehension of the law; whilst you say, "A Baraitha has been taught which supports you:" do I not know myself that my dicta are right?’ Thus he went on rending his garments and weeping, ‘Where are you, O son of Lakisha, where are you, O son of Lakisha;’ and he cried thus until his mind was turned. Thereupon the Rabbis prayed for him, and he died.
One source is the fact that when Rav Yochanon became psychotic [Rashi] after causing his beloved student Reish Lakish to die - the Rabbis prayed that he die and he did. This indicates that a state of insanity is worse than death.
Bava Metzia (84a): One day R. Johanan was bathing in the Jordan, when Resh Lakish saw him and leapt into the Jordan after him. Said he [R. Johanan] to him, ‘Your strength should be for the Torah.’ — ‘Your beauty,’ he replied, ‘should be for women.’ ‘If you will repent,’ said he, ‘I will give you my sister [in marriage], who is more beautiful than I.’ He undertook [to repent]; then he wished to return and collect his weapons, but could not. Subsequently, [R. Johanan] taught him Bible and Mishnah, and made him into a great man. Now, one day there was a dispute in the schoolhouse [with respect to the following. Viz.,] a sword, knife, dagger, spear, hand-saw and a scythe — at what stage [of their manufacture] can they become unclean? When their manufacture is finished. And when is their manufacture finished? — R. Johanan ruled: When they are tempered in a furnace. Resh Lakish maintained: When they have been furbished in water. Said he to him: ‘A robber understands his trade.’ Said he to him, ‘And wherewith have you benefited me: there [as a robber] I was called Master, and here I am called Master.’ ‘By bringing you under the wings of the Shechinah,’ he retorted. R. Johanan therefore felt himself deeply hurt, [as a result of which] Resh Lakish fell ill. His sister [sc. R. Johanan's, the wife of Resh Lakish] came and wept before him: ‘Forgive him for the sake of my son,’ she pleaded. He replied: ‘Leave thy fatherless children. I will preserve them alive.’ ‘For the sake of my widowhood then!’ ‘And let thy widows trust in me,’ he assured her. Resh Lakish died, and R. Johanan was plunged into deep grief. Said the Rabbis, ‘Who shall go to ease his mind? Let R. Eleazar b. Pedath go, whose disquisitions are very subtle.’ So he went and sat before him; and on every dictum uttered by R. Johanan he observed: ‘There is a Baraitha which Supports you.’ ‘Are you as the son of Lakisha?’ he complained: ‘when I stated a law, the son of Lakisha used to raise twenty-four objections, to which I gave twenty-four answers, which consequently led to a fuller comprehension of the law; whilst you say, "A Baraitha has been taught which supports you:" do I not know myself that my dicta are right?’ Thus he went on rending his garments and weeping, ‘Where are you, O son of Lakisha, where are you, O son of Lakisha;’ and he cried thus until his mind was turned. Thereupon the Rabbis prayed for him, and he died.
ר"ן (נדרים מ.) אין מבקש עליו רחמים לא שיחיה ולא שימות - נראה בעיני דה"ק פעמים שצריך לבקש רחמים על החולה שימות כגון שמצטער החולה בחליו הרבה ואי אפשר לו שיחיה כדאמרינן בפרק הנושא (כתובות קד) דכיון דחזאי אמתיה דרבי דעל כמה זימנין לבית הכסא ואנח תפילין וקא מצטער אמרה יהי רצון שיכופו העליונים את התחתונים כלומר דלימות רבי ומש"ה קאמר דהמבקר חולה מועילו בתפלתו אפי' לחיות מפני שהיא תפלה יותר מועלת ומי שאינו מבקרו אין צריך לומר שאינו מועילו לחיות אלא אפי' היכא דאיכא ליה הנאה במיתה אפי' אותה זוטרתי אינו מהנהו.
Pikuach Nefesh & mental health II
Regarding the view that potential mental illness constitutes pikuach nefesh what do we do about pregnancy which carries the risk of post partum depresion & psychosis.
Igros Moshe(E.H. 1:65) Question: Concerning a woman who becomes psychotic after the birth of each of her two sons and the doctors prohibit her to become pregnant again – is it permitted for her to use contraception?… Answer: You are definitely correct that psychosis is considered dangerous – not only to herself but also to her young children. Even though her psychosis is not now concerned with causing harm, but it is possible to change so that she will want to cause harm to herself and to her children – G‑d forbid! It is impossible to guard against this. Therefore she is permitted to use contraception since she has established that she has this problem because twice she has become psychotic after giving birth and it was only with great difficulty she was cured through shock treatments. Even though the doctors have not specifically warned her about this but since the halacha is in accord with Rebbe that two times constitute a chazaka (legal presumptive condition). Therefore we have to be concerned on our own. Perhaps even if the doctors say that it is permitted to become pregnant and that it was just coincidence that she became mentally ill just prior to child birth – it is commonsense not to rely on them since she already has a chazaka from the two times she became psychotic after she gave birth. On the other hand if the doctors had said after the first birth that she became psychotic as a result of childbirth there needs to be concern about this possibility of psychosis even for the second birth even though she did not yet have a chazaka that she would become psychotic after childbirth. Nevetheless she should be allowed contraception because of the concerns of the doctors.
Igros Moshe(E.H. 1:65) Question: Concerning a woman who becomes psychotic after the birth of each of her two sons and the doctors prohibit her to become pregnant again – is it permitted for her to use contraception?… Answer: You are definitely correct that psychosis is considered dangerous – not only to herself but also to her young children. Even though her psychosis is not now concerned with causing harm, but it is possible to change so that she will want to cause harm to herself and to her children – G‑d forbid! It is impossible to guard against this. Therefore she is permitted to use contraception since she has established that she has this problem because twice she has become psychotic after giving birth and it was only with great difficulty she was cured through shock treatments. Even though the doctors have not specifically warned her about this but since the halacha is in accord with Rebbe that two times constitute a chazaka (legal presumptive condition). Therefore we have to be concerned on our own. Perhaps even if the doctors say that it is permitted to become pregnant and that it was just coincidence that she became mentally ill just prior to child birth – it is commonsense not to rely on them since she already has a chazaka from the two times she became psychotic after she gave birth. On the other hand if the doctors had said after the first birth that she became psychotic as a result of childbirth there needs to be concern about this possibility of psychosis even for the second birth even though she did not yet have a chazaka that she would become psychotic after childbirth. Nevetheless she should be allowed contraception because of the concerns of the doctors.
His'orrus (stimulation) vs. Transformation - Kelm Mussar
Someone was lamenting to her rebbitzen about the lack of his'orrus (stimulation) from the current round of speeches given this time of year. The rebbitzen responded that the concern for this time of year should not be hearing exciting or stimulating speeches - even if delivered with great wit and even if they contain profound insight - we should instead be concerned with transformation.
In Kelm they explained his'orrus as being akin to the following.
Out in the country, far from the hustle and bustle of the big cities is a tranquil cow pasture. Nothing much happens there. The cows spend their days mindlessly grazing on the grass and drinking from the quiet little stream that flows with cool water through the pasture or just enjoying the sun and gentle breezes. However every once in a while a train goes by on the nearby tracks. It blows its whistle as it goes by. During that 2 minutes that the train is visible and audible the cows interrupt their eating, lift there heads and watch it go by. When it is gone they lower their heads and return to their routine of slowly chewing the grass and drinking the water. Nothing has really changed.
In Kelm they explained his'orrus as being akin to the following.
Out in the country, far from the hustle and bustle of the big cities is a tranquil cow pasture. Nothing much happens there. The cows spend their days mindlessly grazing on the grass and drinking from the quiet little stream that flows with cool water through the pasture or just enjoying the sun and gentle breezes. However every once in a while a train goes by on the nearby tracks. It blows its whistle as it goes by. During that 2 minutes that the train is visible and audible the cows interrupt their eating, lift there heads and watch it go by. When it is gone they lower their heads and return to their routine of slowly chewing the grass and drinking the water. Nothing has really changed.
Agada & Kabbala - learning things beyond comprehension
Tzlach (Introduction): There is a critically important benefit of learning agada of the Talmud and medrashim - the profound thoughts of our Sages - which they presented in a concealed and obscure manner. They obviously were fully aware that such profound secrets would not be totally comprehended even by a very wise man. Nevertheless despite all the concealment there is in fact a major benefit when we should merit that it should be fulfilled in us. "He kissed me with the kisses of His mouth". And that the exalted spirit manifests itself in us and we hear the words of the Living G-d. Then we will comprehend and know the great good which we obtain by the means of our study of the words of agada even though we don’t properly understand them.
Let me explain how one can benefit from studying material he doesn't understand. A child when he starts school - the first thing the teacher does before beginning formal learning - is to teach him the forms of the letters. He teaches him what letter is an aleph and which is a beis - as well as all the rest of the letters. Once the child has mastered the letters he teaches him the different vowel sounds. When the child has mastered the letters and the vowels he teaches him the combination of the letters and the vowels. All this requires tremendous effort to master something which seems to have no inherent value. If in fact the child had a mature intellect he would find this study boring and repulsive. He would view himself as slave occupied in a totally meaningless task. He would object and say that he sees no significance in knowing whether the letter is read as oh or ah. He would protest simply because he is not able to comprehend the great accomplishment of knowing how to read. Therefore ironically we find that a child - because of his inferior understanding - is actually superior to this task to a mature mind. He is able because the weakness of his understanding to study the letters with great enthusiasm and fully master them This is obviously a critically important accomplishment.
In fact there is a true story in which there were highly educated men traveling on a ship and with them was a pregnant woman. When the ship was well out to sea a great storm arose that transported the ship to a certain place which was uninhabited and had never been seen by man before. In that isolated place the ship broke up and the men and the woman were saved by going on the dry land. The remained there many days. After the passage of time the woman gave birth to a boy. He grew up there. The men did not have any books with them. Nor did they have any writing material. When the boy grew up he was taught various knowledge by the men. The boy did not know anything about reading and writing at all - since he never saw it. Then one day one of the men came to him and said to him - I am going to teach you something. He began by teaching him the letters of the alphabet and how to pronounce them. He taught the boy in the same way the small children who first start school are taught the letters. However this boy who was born in the ship who already had grown up. He objected and demanded to know what the significance of this study was. He began to angrily argue with the teacher and denounced the study as a complete waste of time. He demanded to know what possible benefit came from studying the letters since it was pure mechanical memorization without any wisdom or intelligence. However the teacher told him that when they returned to civilization the boy would be able to read books as a result of mastering the alphabet and then he would appreciate the great good that is the result of this knowledge. Consequently he forced the boy to learn despite his objections - until the boy had mastered the alphabet. Eventually G-d had mercy on these people and they saw a ship which rescued them. When the boy returned to civilization he found there books of profound wisdom which he was able to study because of his mastery of the alphabet. He learned new things which he had never conceived of. Only then he realized and appreciated having learned the alphabet. He expressed his deep appreciation and gratitude to the teacher who had forced him to learn the alphabet.
This is the moshol. This itself is the nimshol regarding Agada which have been taught to us by our Sages. All of them are in fact allegory which conceal within them great light. We unfortunately lack the ability to see this light and understand it. However without the superficial awareness we have from the agada it would be impossible for us to see this light and understand it in the future. In other words the agada is the material for the form that will be comprehended in the future. Nevertheless we have to realize that the agada which introduces us to this wisdom is in fact very far from being the wisdom itself. It is comparable to the relationship of the alphabet that the child learns to the wisdom contained in the holy books. In the future when the material is separated from its form then we will grasp and understand how wonderful it is that we learned the relatively superficial lesson of the agada. Without the preliminary superficial understanding obtained from the agada it would be impossible to understand - when we are in Heaven - the words of the Living G-d which are concealed in the agada. It will be at that time that we will understand and give thanks to our Sages who taught us the agada. We will then be able to recognize the great good that has done for us through the study of agada that are included in the Talmud and medrashim. Similar to this I heard in my youth from the great tzadik Rabbi Noach Levi of Brody concerning the 10 Sefiros and other issues of kabbala - all of them are merely introductions that are comparable to learning the alphabet with a child. By means of our exposure to them in this world we will merit in the Future World when the materialistic aspects have been removed from us - we will be capable of grasping and understanding their wisdom and give praise and appreciation to our G-d. It is then we will truly comprehend the profound secrets of the Torah. We will then know the truth. The ways of G-d are upright and the righteous go in them. Amen.
Let me explain how one can benefit from studying material he doesn't understand. A child when he starts school - the first thing the teacher does before beginning formal learning - is to teach him the forms of the letters. He teaches him what letter is an aleph and which is a beis - as well as all the rest of the letters. Once the child has mastered the letters he teaches him the different vowel sounds. When the child has mastered the letters and the vowels he teaches him the combination of the letters and the vowels. All this requires tremendous effort to master something which seems to have no inherent value. If in fact the child had a mature intellect he would find this study boring and repulsive. He would view himself as slave occupied in a totally meaningless task. He would object and say that he sees no significance in knowing whether the letter is read as oh or ah. He would protest simply because he is not able to comprehend the great accomplishment of knowing how to read. Therefore ironically we find that a child - because of his inferior understanding - is actually superior to this task to a mature mind. He is able because the weakness of his understanding to study the letters with great enthusiasm and fully master them This is obviously a critically important accomplishment.
In fact there is a true story in which there were highly educated men traveling on a ship and with them was a pregnant woman. When the ship was well out to sea a great storm arose that transported the ship to a certain place which was uninhabited and had never been seen by man before. In that isolated place the ship broke up and the men and the woman were saved by going on the dry land. The remained there many days. After the passage of time the woman gave birth to a boy. He grew up there. The men did not have any books with them. Nor did they have any writing material. When the boy grew up he was taught various knowledge by the men. The boy did not know anything about reading and writing at all - since he never saw it. Then one day one of the men came to him and said to him - I am going to teach you something. He began by teaching him the letters of the alphabet and how to pronounce them. He taught the boy in the same way the small children who first start school are taught the letters. However this boy who was born in the ship who already had grown up. He objected and demanded to know what the significance of this study was. He began to angrily argue with the teacher and denounced the study as a complete waste of time. He demanded to know what possible benefit came from studying the letters since it was pure mechanical memorization without any wisdom or intelligence. However the teacher told him that when they returned to civilization the boy would be able to read books as a result of mastering the alphabet and then he would appreciate the great good that is the result of this knowledge. Consequently he forced the boy to learn despite his objections - until the boy had mastered the alphabet. Eventually G-d had mercy on these people and they saw a ship which rescued them. When the boy returned to civilization he found there books of profound wisdom which he was able to study because of his mastery of the alphabet. He learned new things which he had never conceived of. Only then he realized and appreciated having learned the alphabet. He expressed his deep appreciation and gratitude to the teacher who had forced him to learn the alphabet.
This is the moshol. This itself is the nimshol regarding Agada which have been taught to us by our Sages. All of them are in fact allegory which conceal within them great light. We unfortunately lack the ability to see this light and understand it. However without the superficial awareness we have from the agada it would be impossible for us to see this light and understand it in the future. In other words the agada is the material for the form that will be comprehended in the future. Nevertheless we have to realize that the agada which introduces us to this wisdom is in fact very far from being the wisdom itself. It is comparable to the relationship of the alphabet that the child learns to the wisdom contained in the holy books. In the future when the material is separated from its form then we will grasp and understand how wonderful it is that we learned the relatively superficial lesson of the agada. Without the preliminary superficial understanding obtained from the agada it would be impossible to understand - when we are in Heaven - the words of the Living G-d which are concealed in the agada. It will be at that time that we will understand and give thanks to our Sages who taught us the agada. We will then be able to recognize the great good that has done for us through the study of agada that are included in the Talmud and medrashim. Similar to this I heard in my youth from the great tzadik Rabbi Noach Levi of Brody concerning the 10 Sefiros and other issues of kabbala - all of them are merely introductions that are comparable to learning the alphabet with a child. By means of our exposure to them in this world we will merit in the Future World when the materialistic aspects have been removed from us - we will be capable of grasping and understanding their wisdom and give praise and appreciation to our G-d. It is then we will truly comprehend the profound secrets of the Torah. We will then know the truth. The ways of G-d are upright and the righteous go in them. Amen.
Conversion - Why Minor Mitzvos dissuade conversion
Rav Chaim Shmuelevitz (Sichos Musar #27 5732): It says in Yevamos (47a) that when a non‑Jew comes to convert he is instructed in some of the minor mitzvos and some of the major mitzvos. The Meiri (Yevamos 47a) explains that the reason for explaining the minor mitzvos is because idolaters do not have in their religion many mitzvos and when they hear of the multitude of mitzvos that we have - especially the minor ones - they will say in their heart how much details are involved that are unnecessary and they will change their mind about converting. The explanation of the Meiri’s words appears to be that non‑Jews who serve idols are not slaves to the idol. That is because idolatry does not require subservience to the degree that the worshipper would be called a slave. The fact is that a non‑Jew is free to do whatever he wants except for a few religious commands. His day to day life has no connection to the deity he worships. It is different for Jews who are all considered slaves to G‑d from the moment they arise in the morning until they go to sleep at night. Every single detail and action are directed by the Shulchan Aruch. Even getting dressed in the morning is governed by a number of laws and practices – and surely this is true of the rest of his activities. These types of rules are called “minor mitzvos” through which a Jew expresses his subservience to G‑d. These mitzvos have to be taught to a non‑Jew who comes to convert. Nevertheless these “minor mitzvos” are possibly upsetting to him since they are far removed from his concept of religion. It is in fact easier for him to accept the major mitzvos than the minor mitzvos which control all his daily activities. However when you think about the matter you find that this is a great benefit and treasure that the Torah has done for us by teaching a person what to do in every step and activity of his life and it removes all doubts. Every question of what to do he will find determined by the Torah. Without the Torah a person is overwhelmed by doubts and concerns and we find that doubts are more difficult for a person then certainty even when the certainty is unpleasant…This is the great kindness that G‑d did with the Jews when He gave them the Torah. It shows a person the clear path concerning every single detail of his life and it is explicitly stated in the Shulchan Aruch. Consequently every single Jew - who learns Torah - knows the Will of His Master and what He wants him to do.[...]
Religious Bullying - "You are a shaigetz, I am a tzadik"
One of the spiritual dangers of being religious is the use of assumed moral/religious superiority as a club or debating tactic. "You can't question that because it part of the mesorah [ said with great indignation]" Who are you to disagree with the godol/rebbe hador?" "Only people with weak faith [latent kefirah] asks those types of questions [said with a sneer]." "You need to do teshuva for making such a statement [said with great self-righteousness]." "Only baalei teshuva ask those type of questions." "Why of course I am speaking lashon harah - but it is l'to'eles since they are so krum[i.e. against the mesora]."
I recently was discussing this issue with my chavrusa [he is also a psychologist]. Why is there such joy dumping on group X and such strong and sometimes vicious reaction when one of our own is criticized - or even worse if c.v. we ourselves are criticized - by an outsider. BTW I admit I am also a perpetrator on occasion.
Furthermore why is it so resented when we try to stop one of our own dumping on an "outsider" and why is there often a very hostile reaction when we criticize our own community - especially a rabbi or rosh yeshiva or community practice. [e.g. what happened with Rabbi Dr. Twerski]
Besides the agreement that this phenomon exists perhaps what disturbed both of us was the realization that neither of us had had much such success in 1) making our acquaintances aware of this phenomenon [of course we all know that "others do such things"] 2) having any positive influence on the activity while it occurring. I am not talking about the halacha of tochacha but rather ego building and defensive - at the expense of being ehrlich.
Perhaps the issue is that religious bullying is satisfying as a substitute for meaning in life. Assuming spiritual superiority over others is a substitute for our own spiritual strivings. Focusing on what we need to do to grow is very hard. It is much easier - especially when validated by one's own group - to focus on what is wrong with everyone else. Being part of a group [mob] is very satisfying.
Suggestions welcomed.
This is an intersting example I published in Daas Torah I page 202
Maharik(12:62): There are some rabbis who want to dominate their students more than is appropriate and they assert that whoever has been a student even as a child is forever subordinate to them and can never disagree with them in any issue. They claim that this is true even if the student has become their equal or even their superior in learning because they assert that the main factor is where the relationship started not where it is now. They furthermore assert that even if the rabbi has clearly erred or behaves incorrectly, that disagreeing with the rabbi is the same as contradicting G‑d and other such claims. The answer to this that even if the student is forever subordinate to his teacher as these rabbis assert, nevertheless is quite obvious that that is only in relationship to honoring him by standing up for him or ripping his garment irreversibly in mourning for him. However, concerning matters of Heaven e.g., he saw his teacher err in Halacha which is a chilul HaShem—there is no requirement to honor his teacher. This can readily be seen in the many examples in the gemora such as the events with Rabban Gamliel (Berachos 26b)…
I recently was discussing this issue with my chavrusa [he is also a psychologist]. Why is there such joy dumping on group X and such strong and sometimes vicious reaction when one of our own is criticized - or even worse if c.v. we ourselves are criticized - by an outsider. BTW I admit I am also a perpetrator on occasion.
Furthermore why is it so resented when we try to stop one of our own dumping on an "outsider" and why is there often a very hostile reaction when we criticize our own community - especially a rabbi or rosh yeshiva or community practice. [e.g. what happened with Rabbi Dr. Twerski]
Besides the agreement that this phenomon exists perhaps what disturbed both of us was the realization that neither of us had had much such success in 1) making our acquaintances aware of this phenomenon [of course we all know that "others do such things"] 2) having any positive influence on the activity while it occurring. I am not talking about the halacha of tochacha but rather ego building and defensive - at the expense of being ehrlich.
Perhaps the issue is that religious bullying is satisfying as a substitute for meaning in life. Assuming spiritual superiority over others is a substitute for our own spiritual strivings. Focusing on what we need to do to grow is very hard. It is much easier - especially when validated by one's own group - to focus on what is wrong with everyone else. Being part of a group [mob] is very satisfying.
Suggestions welcomed.
This is an intersting example I published in Daas Torah I page 202
Maharik(12:62): There are some rabbis who want to dominate their students more than is appropriate and they assert that whoever has been a student even as a child is forever subordinate to them and can never disagree with them in any issue. They claim that this is true even if the student has become their equal or even their superior in learning because they assert that the main factor is where the relationship started not where it is now. They furthermore assert that even if the rabbi has clearly erred or behaves incorrectly, that disagreeing with the rabbi is the same as contradicting G‑d and other such claims. The answer to this that even if the student is forever subordinate to his teacher as these rabbis assert, nevertheless is quite obvious that that is only in relationship to honoring him by standing up for him or ripping his garment irreversibly in mourning for him. However, concerning matters of Heaven e.g., he saw his teacher err in Halacha which is a chilul HaShem—there is no requirement to honor his teacher. This can readily be seen in the many examples in the gemora such as the events with Rabban Gamliel (Berachos 26b)…
Man of halacha - R' Moshe Soloveitchik
Rav Shurkin tells the following story in Megged Givos Olam,
Rav Moshe Soloveitchik first learned of the petira of his father Rav Chaim from the newspapers. Rav Moshe poskened that one should not believe anying published in a newspaper and thus it was not considered notification. As a result he did not sit shiva but rather took the dangerous journey [during World War I] to Warsaw where Rav Chaim had died. After 10 days he returned suddenly to his house with a pale face and a terrible appearance and said he had received reliable testimony that his father in fact was niftar and he started observing aveilus. After a number of days he received a letter of condolence from Rav Hirsch the son in law of the Chofetz Chaim who was a very close friend. He wanted to know why Rav Moshe had not believed the newspapers to sit shiva - since it was a matter which was readily verifiable? Rav Moshe wrote back the following. Concerning the verses describing the death of Eliyahu and the response of Elisha and the bnei neviim - despite Elisha seeing his rebbe going into Heaven and the bnei neviim reporting Eliyahu's death - they wanted to search after Eliyahu as if he were alive? Rav Moshe said you learn from this that one is prohibited to believe that one's rebbe had died. When Rav Hirsch received this letter he showed it to his father-in-law, the Chofetz Chaim and he agreed with it and praised it.
Rav Moshe Soloveitchik first learned of the petira of his father Rav Chaim from the newspapers. Rav Moshe poskened that one should not believe anying published in a newspaper and thus it was not considered notification. As a result he did not sit shiva but rather took the dangerous journey [during World War I] to Warsaw where Rav Chaim had died. After 10 days he returned suddenly to his house with a pale face and a terrible appearance and said he had received reliable testimony that his father in fact was niftar and he started observing aveilus. After a number of days he received a letter of condolence from Rav Hirsch the son in law of the Chofetz Chaim who was a very close friend. He wanted to know why Rav Moshe had not believed the newspapers to sit shiva - since it was a matter which was readily verifiable? Rav Moshe wrote back the following. Concerning the verses describing the death of Eliyahu and the response of Elisha and the bnei neviim - despite Elisha seeing his rebbe going into Heaven and the bnei neviim reporting Eliyahu's death - they wanted to search after Eliyahu as if he were alive? Rav Moshe said you learn from this that one is prohibited to believe that one's rebbe had died. When Rav Hirsch received this letter he showed it to his father-in-law, the Chofetz Chaim and he agreed with it and praised it.
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