Rav Yaakov Emden)Migdal Oz): You won’t find a person who is engaged in studying Torah for the sake of Heaven who does not become great and wealthy. If you try refuting this with the verse in Koheles (9:11) that “the wise don’t have bread” – that is only referring to secular scholars. It is not referring to those who are accomplished Torah scholars. And this that we find that there are some of our holy scholars who are poor such as Rabbi Chanina ben Dosa…one should not make the mistake and say that they were unable to find a respectful livelihood – rather the reason that they were poor is because they didn’t want to benefit from their status as Torah scholars … This is quite obvious and certain. There is no question that if Rabbi Chanina ben Dosa and his colleagues wanted they could have been wealthy. They also did not want to interrupt their Torah study even for a moment in order to be involved in work or a trade because of their great love and desire for Torah. Therefore it was with their desire and free choice they bore poverty and lovingly accepted their suffering. However if they wanted to benefit then the option of enjoying wealth was always available and if they wanted to they could have avoided suffering. This of course is true only as long as they studied Torah purely for the sake of Heaven which gives merit to many things which are detailed in the 6th chapter of Avos.
Tuesday, January 2, 2024
Relying totally on bitachon and avoiding the world is not G-d's desire
Rav Saadiya Gaon (Emuna V’De’os 10:15): Many people say that it is best to totally devote oneself to serving G-d. They view the ideal as to fast during the day and get up at night to praise and give thanks to G-d. In other words they believe that one should withdraw from the world and assume that G-d will provide sustenance, medicine and all other mundane needs. Despite the fact that serving G-d brings great pleasure…, nevertheless an objection must be raised against this approach. The problem is that they advocate exclusive devotion to this activity and not to be engaged in any other. In fact if a person doesn’t concern himself about food his body will not survive. If he weren’t concerned about having children, then that would end all service of G-d. That is because if everyone agreed to this approach, eventually there would be no people left to worship G-d. In fact serving G-d involves parents and their children and grandchildren (Devarim 6:2). Furthermore let me explain the critical issue which has eluded these people. We are obligated to serve G d with all the commandments - both the rational one and the religious statutes (Devarim 10:12–13). How can a hermit fulfill the commandments concerning honest weights and measures (Vayikra 19:36)? How can he fulfill the commandments concerning unbiased judging of civil disputes (Devarim 16:19)? What opportunity does he have to fulfill the commandments concerning what is permitted and forbidden concerning eating meat and the like?…What opportunity does he have to keep the laws of impurity and purity…? Similarly, one can ask about agricultural laws, ma’aser, oaths, charity and other such laws. Perhaps you might argue that it is sufficient that these righteous hermits learn Torah to instruct others how to keep the commandments? However, that would not solve the problem since it would the students who would fulfill the commandments and not the teachers. Furthermore, regarding their assertion that one should have bitachon (trust) that G-d will take of their mundane needs - that is definitely true. However, they are ignoring a critical factor in bitachon. G-d has established the manner in which one attains his needs. If these righteous hermits applied their concept of bitachon to everything - than they logically should have bitachon that G-d will provide for their spiritual needs and should attain the reward in the World to Come without doing the Divine service! Since it is agreed that it is impossible to acquire the spiritual perfection without the Divine worship it is also impossible without being involved in the world and working, getting married and other activities which can perfect man. While it is true that sometimes G-d does take of these things in a miraculous manner without man’s efforts - it is not the normal practice that He changes the order of nature.
Torah learning provides parnossa - sometimes
Rav Chaim Shmuelevitz (Sichos Mussar 5731 - Bitachon): The Alschich’s students complained that he had told them that one does not need to work but instead should learn full time and have bitachon that G-d would provide all their needs - but it didn’t work. The only one who succeeded by having bitachon was the simple wagon driver. G-d had provided him with a trunk full of gold coins. In contrast the Alschich’s students failed to have their livelihood provided by their attempts at bitachon. The Alschich explained to his students that the approach of relying entirely on bitachon works only for those who have total faith without any doubts at all. Only the simple wagon driver had the pure simple faith needed for the bitachon to work.
Israel’s Highest Court Strikes Down Controversial Law to Curb Its Power
In a decision that could have wide repercussions, the court also ruled 12-3 that it has the right to strike down a basic law in “unusual and extreme cases” when it goes against the core principles of Israel as a Jewish and democratic state.
“This is really an unprecedented decision because it is the first time in the history of the state where the court strikes down a basic law” that is equivalent to a constitutional amendment, said Yaniv Roznai, a law professor at Reichman University in central Israel.
The court had never before struck down one of the basic laws, but had opined in various decisions that it had the authority to do so if the laws would alter the basic democratic character of the country.
Monday, January 1, 2024
G-d doesn't answer the prayers of someone who makes no effort to help himself
Bava Metzia (75b) There are three who cry out and are not answered, as they are responsible for their own troubles. And they are: One who has money and lends it not in the presence of witnesses, and one who acquires a master for himself, and one whose wife rules over him. One who acquires a master for himself, what is it? There are those who say that it is referring to one who attributes his property to a gentile. He falsely claims that his possessions belong to a gentile in order to evade his obligations, thereby inviting the gentile to take advantage of this declaration. And there are those who say that it is referring to one who writes a document bequeathing his property as a gift to his children in his lifetime, as he becomes financially dependent on them. And there are those who say that it is referring to one who has bad fortune in this town but does not go to a different town. He is consequently responsible for his own misfortunes.
Hishstadlus alone is effective to achieve success
Nida (70b) What must a man do that he may become rich? He replied: Let him engage much in business and deal honestly. Did not many, they said to him, do so but it was of no avail to them? — Rather, let him pray for mercy from Him to whom are the riches, for it is said, Mine is the silver, and Mine the gold. What then does he teach us? — That one without the other does not suffice.
Akeidas Yitzchok (26:3) Human achievement may me due to G-d’s personal intervention on our behalf known as hashgachah pertatit; it can also be due to favorable horoscopic constellations or environmental factors, commonly called hashgachah klallit; finally, it can be due to personal endurance, intelligence, energy, and skill. It is reasonable to assume that none of the factors listed account exclusively for the success or failure of our endeavors. Allowing that the Almighty's omnipotence allows Him to determine the outcome of all our endeavors, human intelligence and willpower would be utterly meaningless were they not to play a significant part in determining the success or failure of our endeavors. This statement is not, of course, intended to minimize the value of G-d’s contribution to the result of such endeavors.
Although theologians claim that the Almighty can mislead the wise and impair their judgment to the point that they will act contrary to their original intentions, the same theologians do not deny that man possesses freedom of choice, without which the whole concept of reward or punishment for compliance or non compliance with G-d’s wishes would be meaningless. There are numerous instances when the Torah legislates an action designed to protect the life or property of a third party. Consider the example of the law to erect a protective fence around one's roof. The reason stated is that unless such a fence is erected, a fatal fall from such a roof would be considered as an act of bloodshed committed by the owner of the house in question. Obviously, mentioning the latter possibility assumes that there is a free choice of whether to comply with the legislation or not. If there were no choice, how could there be negative results for the owner or the victim if the owner had failed to erect the fence? But not every one walking around an unfenced roof will fall off it with fatal consequences. The ultimate result of the fate of such an individual then is the result of more than one of the factors we have listed (Deut. 22,8). Consider also that the Talmud when discussing the digging of a hole that an animal might fall into, does not hold the digger responsible if a human being had come to harm by reason of that hole. The reason is that human beings are expected to have their wits about them, are meant to use the intelligence they have been granted. We see clearly that human behavior is at least one of the criterion determining his ultimate fate. The nature of the legislation to erect a fence, then, is more of the "good advice" variety that the Talmud often refers to when citing Rabbinic strictures. On the other hand, we know from experience that even the most diligent endeavors of man to attain certain objectives, are often doomed to failure. The attempt by Joseph's brothers to thwart realization of his dreams by selling him to a caravan of Midianites travelling to Egypt, is just one such example. The Talmud (Niddah 60) elaborates on our theme, explaining that even if one follows all the advice concerning the acquisition of wisdom meticulously, the desired result may not be achieved unless such efforts are accompanied by an appeal to the One who grants wisdom, and by G-d’s positive response to such an appeal.
Nevertheless, history is full of examples of brilliant men who were successful without turning to G-d for help; also, what point would there be in the selection of brilliant advisors to heads of states, if their advice would not have positive results? In Proverbs 22,29, Solomon tells us, "Seest thou a man diligent in his business? He shall stand in front of kings! (10,4) he will become poor who deals with a sick hand, but the hand of the diligent makes rich." We must conclude then that success of human efforts is assured if the individual in question is also favored by astrological influences, mazzal and if due to his own merit he receives Divine guidance at the personal level.
Philosophers agree that one must not base one's lifestyle on hope for success due to fortuitous circumstances. Lucky breaks cannot be depended on. The interplay of the four causes for success in worldly matters may be understood in the following manner. A person born under favorable conditions who also lives the life of the righteous, qualifies for hashgachah peratit and will therefore require relatively little personal exertion to achieve his objectives. "Man's steps are guided by the Lord, when the latter approves of his path" (Psalms 37,23). Conversely, should such a person lead the wrong kind of life, even the favorable conditions he was born under, will not altogether protect him, as G-d’s hand will prove more powerful than his natural good fortune and will thwart him despite his best efforts. See the example of Achitofel (Samuel II Chapter 7). To quote Isaiah 44,25, "He turns wise men backwards and makes their knowledge foolish." The same holds true, of course, if one's natural mazzal is only average or worse. If, however, one is endowed with average skills and intelligence, and one's actions are the outgrowth of one's own free will, such a person does not qualify for Divine intervention in his affairs. His successes in wordly matters are due in overwhelming measure to his own efforts or lack thereof. Any slackening of his efforts is apt to put his success in jeopardy. If such a person had been born under unfavorable conditions, his chances to succeed would be minimal indeed. If a person born under negative environmental, hereditary, and horoscopic influences lives a life of piety, then his efforts combined with the merit he has accumulated will qualify him for Divine intervention on his behalf, and enable him to neutralize the negative factors under which he had been born. Abraham overcame the negative mazzal of sterility (Psalm 33,18). "The eye of the Lord is on those who fear Him and wait patiently for His kindness to save them from death and to keep them alive during times of famine." In all these instances, personal effort and perseverance contribute the major part to eventual success. In fact, any negligence or laziness is rated as sinful when circumstances seem to have called for exertion of self (Deuteronomy 16,10, promising success in return for kind and generous behaviour towards the poor, does so on the assumption that one's efforts will be crowned with success). The Torah does not promise windfalls. Since the majority of people are of average or below average endowments, the need for them to exert themselves on their own behalf is beyond question, since their merit or natural mazzal cannot be depended upon. The advice given by the Torah is addressed precisely to this large group of people, who by following it can hope to battle adverse conditions successfully. Man's lack of success is called nefilah when it occurs independent of G-d’s intervention; it is called happalah when due to G-d’s active intervention in the affairs of that individual. Psalm 37,24 tells us, "Even though a man may fall, he shall not be cast down, for the Lord upholds his hand." When someone walks on a roof protected by a railing, this railing will prove a protection if the Lord had not intended for that person to fall off that roof. However, if the Lord had intended for that person to fall off that roof, the best railing in the world cannot save him. Sometimes, two people born under identical circumstances can have a widely different range of success due to their different merits (The Talmud Moed Katan 28 discusses this problem in connection with Rav Chisdah and Rabbah). Many fine distinctions apply in ascertaining the relative success of individuals in apparently similar circumstances. Suffice it to say that it behooves a person to view himself at all times as average in deeds (merits) and as below average in natural endowments. This will give him the incentive to acquire merits and to strive to overcome handicaps. In all matters of "worldly affairs," we have to make the first move, and the Lord has to assist us to assure us of success in carrying out our designs. Our prayers must be directed towards obtaining His help to overcome our respective handicaps. Should one fail to succeed in spite of having complied with all the above, the cause may be heavenly judgment acting as punishment. It could be trials to test our faith in Him. It could also be an affliction designed to enhance the ultimate achievement of our aims in our own eyes when it does finally occur. If one gives up prematurely in the face of obstacles, and does not strive mightily to overcome such impediments, the chances are that one is the architect of one's own misfortune and that such failure had not been decreed by G-d at all. Suppose we had been given the choice between immediate execution or life imprisonment, without time off for good behavior, we would certainly refuse to acquiesce in either alternative. We would make strenuous efforts to escape either of these two calamities. We would leave no stone unturned as long as the efforts to improve our own situation would not be at the expense of some innocent third party. Similarly, our own efforts to escape misfortune must be pursued up to the point where continued insistence would constitute rebellion against G-d. If pestilence rages in a city, one does not stay around, but one isolates oneself (Baba Kama 60). One employs every known medication to ward off infection. Should all efforts have failed and one appears doomed, one must declare one's faith in the justice of the Lord, reconcile oneself to His superior wisdom, and prepare to meet one's judgment. Although Ramban disagrees with the approach we have outlined in the case of the need to call a doctor, he would not disagree with the approach outlined in other areas of life (Ramban holds that whereas a doctor may treat the sick, the sick must not ask to be treated, as this would indicate lack of faith in G-d as the ultimate Healer).
When G-d sent Samuel to anoint David, who had a price on his head, Samuel had to expose himself to danger, in order to perform this mission. G-d did not expect Samuel to rely on miracles, but told him to use subterfuge in the shape of a calf, so that if intercepted, he could claim to be on the way to Bethlehem to offer the calf as a sacrifice. G-d instructs, "During the meal, you will proceed according to My instructions" (Samuel I 15,1 -6). King Assa's reliance on a doctor is criticized only because it had not been preceded by prayer, not because the patient had no right to consult doctors (Chronicles II 16,12). One of the best examples of the extent to which one has to go to ensure one's survival, is found in Samuel I 21,14, when David, while at the court of Achish, deliberately acts like a demented halfwit to mollify those of Achish's advisors who did not trust his loyalty. When David recalls that episode in Psalm 34, he credits G-d with helping him, though when reading the account of this event it seems wholly due to David's own initiative. His problem had been that he had to choose between actively fighting against his own people to prove his loyalty to the Philistines and to qualify for refuge from Saul in Cat, or to forfeit his life by refusing to join an attack against his own people. In this unusual situation, a course of inaction coupled with an appeal to G-d seemed the only way out.
The classic example for proper conduct is found in the account of the encounter between Jacob and Esau. Since Jacob's delegation to Esau had been prompted by fear, and some of our sages even castigate Jacob for having "taken hold of the dog's ear" (Bereshit Rabbah 75), we must ask why G-d did not take Jacob aside and say to him "do not be afraid, I will be your shield," as He had done for Abraham after the latter had returned from defeating Kedorleomer and liberating Lot (Genesis Chapter 15). Similarly, G-d had told Isaac not to go to Egypt, to rely on Him. Even Jacob himself, before setting out on his last journey to Egypt, had been personally reassured by G-d. No doubt, the impending encounter with Esau called for more reassurance than any of the other examples mentioned. So why was this reassurance not forthcoming?
Akeidas Yitzchok (26:4) Some difficulties in the text of our Parshah: 1) Why did Jacob salute Esau with such excessive humility? Why the repeated obsequious references to "to find favor in your eyes?" 2) Why is the Torah silent about the manner in which Jacob's messengers carried out their mission? Why do the sages disagree as to the identity of those messengers? 3) What was the point of dividing the camps when Jacob's own family was part of the first camp? 4) If Jacob believed that the promises made to him by G-d on previous occasions were valid now, why did he fear the encounter? 5) When Jacob listed G-d’s promises, why did he not mention the promise in the dream with the ladder? 6) Why did Jacob instruct each of the gift-bearers to Esau separately? 7) Why did the angel that wrestled with Jacob insist on being released? 8) If the sun "shone for him," why would Jacob's limp be mentioned at this juncture? 9) What is the difference between "I have everything" (Jacob), and "I have a great deal" (Esau)? What is Esau's offer to accompany Jacob, and Jacob's polite refusal, all about?
Akeidas Yitzchok (26:5) Since Jacob's return to Eretz Yisrael was initiated at the request of G-d, and G-d had not yet given any hint of His assistance in the forthcoming confrontation with Esau, we can understand why some commentators look for something in Jacob's conduct which caused G-d’s displeasure. These conflicting views are even reflected in the Midrash Rabbah. According to the opinion that the messengers sent by Jacob were angels, one cannot fault Jacob's conduct, else angels would not have been placed at his disposal.
Akeidas Yitzchok (26:6) According to Rabbi Yehudah, who states that the messengers were of the flesh and blood variety, Jacob may have displeaesd G-d in some manner. The fact that no help was forthcoming from G-d until the night following the return of the messengers supports our view that until Jacob had exhausetd all means at his disposal to ensure that the encounter would be successful, Providence would not manifest itself. Only after the successful struggle with the "man," concluding Jacob's preparations for the fateful encounter, would G-d offer His reassurance. From this we learn the importance of doing all one can to ensure one's success. (1) Jacob instructed the servants in a manner that would show that he was treating Esau with the courtesy due an older brother. (6) Calling all the giftbearers together would have revealed inner fear both to them and to members of his family. He told Esau that he had stayed with Laban all these years, in order to show Esau that he had not felt the need to run away from Laban. He indicated that he could understand Esau's reluctance to welcome a brother who had hired himself out for wages; since by now, however, he had acquired a fortune, Esau need not be ashamed of his poor brother. (2) The fact that the messengers returned without actually having met Esau proves they must have been angels; who else would have arrogated to himself the right to return "mission unaccomplished?" Moreover, who else would have offered gratuitous advice to Jacob? They did so in order to give Jacob time enough to arrange the gifts and to send them ahead. When Joseph encountered the "man" while he is searching for his brothers, he is also given gratuitous advice. In that case also, we assume it was an angel who proffered that advice (Genesis 37,16-18).
Akeidas Yitzchok (26:7) So far then Jacob's efforts provided him with useful information about how to approach Esau when he would meet him. Jacob's fear did not concern his own death at the hands of Esau, but he was concerned about the possible death of members of his family, concerning whom no promise from G-d had been received. The wording of the promise at Bet El in the dream of the ladder, had been directed only at Jacob alone. (3) Jacob divided the camp so that he could not be faulted for having neglected a chance to ensure partial survival. No doubt, the camp mentioned last, was positioned in such a way that Esau would encounter it first. Should Esau want to vent his rage by destroying Jacob's camp, and his anger could be assuaged by such a pogrom, Jacob's stratagem would have worked since that camp contained no one especially dear to him. If there had been only one camp and that had been attacked, all might have been lost. Jacob's prayer at that point acknowledged both the assistance received thus far and the promises made; it made the point however that all G-d’s promises made to Abraham and Isaac would come to nought if he and his family were not saved at this time. Jacob indicated that he did not think that he personally had any merit to entitle him to ask for favors for himself, seeing that when he had first set out on his quest he had only had a walking staff to call his own, and he had received so many favors from G-d that he was a wealthy man by now. He appealed for help, since, though assured of victory, in a battle involving so many, even victory might involve heavy casualties. G-d had not yet promised that no harm would come to any of them. Jacob was certainly entitled to feel alarmed at that point in his life. At the conclusion of his prayer, he looked for a sign that his prayer had received a favorable hearing. This is why he chose to spend the night at the site where he had offered his prayer. Since Jacob's efforts to save himself had not yet included a financial sacrifice, G-d withheld reassurance until he had done his share in that respect. It was the absence of a response from G-d then that galvanized Jacob into rising early on the following morning to arrange for the gifts to be sent to Esau. There are times when preoccupation with worldly matters-- which are after all only our second most important concerns-- exceeds what is reasonable and is apt to be misinterpreted. Jacob's encounter with the spiritual counterpart of Esau is an example of this. Since Jacob had risen during the night in order to carry insignificant belongings across the river Yabbok, this had been misinterpreted by Esau's guardian angel as evidence that Jacob was excessively concerned with worldly goods. This provided said angel with the opportunity to challenge Jaob's moral superiority over Esau (Chullin 91). Jacob recovered quickly enough from this momentary lapse, and the angel had to acknowledge Jacob's claim to morally high standards, by revealing to him that he would henceforth be known as "Israel." Nonetheless, the momentary weakness displayed and referred to by the Torah euphemistically as "dislocation of the hip joint," is frequently found among Jacob's descendants, and gives Esau/Amalek opportunities to attack the Jewish people's claim to moral leadership. Already Isaac had warned against this weakness in his blessing to Esau, when he told the latter, that he, Esau, would be able to shake off the yoke of his younger brother whenever the latter would fail to live up to his standards (Genesis 27,41). (7) The angel's request to let him go, is simply another way of saying to Jacob, "Why do you waste your time detaining me, when you should be busy preparing gifts for Esau."
Akeidas Yitzchok (26:8) Jacob's request to know the angel's name means that he wants to know who has the power to inflict this damage on his hip joint. The angel tells him that it is not the name that matters, since the ability to inflict damage was not rooted in the personality (name) of the angel, but rather it is an angel's mission that is of importance. Just as to many people the names of individual kings such as Saul or Hezzekiah or even David become blurred, and all they remember is that all these were Kings of Israel, so the individuality of an angel pales into insignificance when compared to his respective function. It had been Jacob's name (the crooked one) which had misled the angel into thinking that he was possessed of a fatal character flaw, and this is why he rectified his error by admitting that Jacob was indeed an Israel, a fighter for spiritual values. In consonance with the Rabbis' maxim that a hint to the wise is sufficient, the angel did not elaborate on the theme. Now that Jacob had done everything humanly possible on his own and his family's behalf, the first signs of Divine assistance become evident, commencing with the sun "shining for him," i.e. healing the physical affliction to the point where he could at least limp. (8) Apparently, up to that point he had been unable to move at all, and the dislocation of his hip joint had left him rooted to the spot of the nocturnal encounter. Since Esau's spiritual counterpart had not been able to find any other weakness in Jacob, the Jewish people, ever mindful of this weakness and convinced that this part of the body was more prone to sinfulness than any other part, abstained from eating that part of an animal, and even extended the prohibition to include use of the sinew for any purpose other than eating. Isaiah 48,4 uses the hyperbole of the sinew to describe sinful obstinacy per se. So does the prophet Micha in Chapter 4 verse 6. When Jacob experienced Divine assistance, he felt so reassured that he proceeded to face Esau without bothering to actually divide the camps. He was certain that now everyone could face Esau.
Akeidas Yitzchok (26:9) It is interesting that the temple in later years was to be erected in the territory of Benjamin, the only one of the brothers who had not bowed down to Esau. (he had not been born yet) The defeats inflicted in times to come on the descendants of Esau were likewise administered by descendants of Benjamin, i.e. Saul, and Mordechai. Even Haman's wife realised that if Mordechai was descended from the tribe that had defeated Amalek once, there was little hope of Haman being able to overcome him. Esau, believing that anyone trying to atone for a capital offense would at least offer all his worldly goods, thought that in coming face to face with the gifts, he had actually seen all of Jacob's wealth. (9) Therefore, he said, "I have lots, keep what is yours." In this manner he wanted to show that he was in a generous mood. Jacob then had to correct Esau's mistaken impression by announcing that what Esau had just seen was merely a gift as is befitting when one meets a superior person. Jacob himself, however, had retained so much of his own wealth that he was able to say, "I have all that a person could wish for." Esau's offer to travel with Jacob, demonstrates his error in believing that the time had already come when no more basic differences in their respective outlooks on life existed between them. Jacob is at pains to explain that the Jewish attitude to material values is such that the slightest overemphasis leads to negative spiritual results. In alluding to this, he says that if one pushes the sheep too much even for a single day, the flock will die (Genesis 33,13). In conclusion, it is clear that Divine help had been forthcoming only after every effort had been made to exhaust natural means.
Sunday, December 31, 2023
Age of sex education
Novominsker Rebbe once said to me
"this was about 40 years ago after he gave a gemora shiur I asked him about sex education. Noting that Rav Yaakov told my brother that education in these matters should be at age 16
"Eight year old children today know more about these issues than I do."
Daas Torah om Marriage
Tucker Carlson: Ben Shapiro, other pro-Israel voices don't care about America
https://www.jpost.com/diaspora/antisemitism/article-780172+
Tucker Carlson, the populist pundit who led Fox News’s evening lineup until his ouster in April 2023, said in an interview this week that Ben Shapiro of the Daily Wire “[doesn’t] care about the country at all,” accusing him and other pro-Israel voices of being “focused on a conflict in a foreign country as their own country becomes dangerously unstable.”
Saturday, December 30, 2023
Freed hostage Mia Schem: ‘I experienced hell. There are no innocent civilians in Gaza’
“It’s important to me to reveal the real situation about the people who live in Gaza, who they really are, and what I went through there,” she told Channel 13 news. “I experienced hell. Everyone there are terrorists… there are no innocent civilians, not one,” she said. “[Innocent civilians] don’t exist.”
Friday, December 29, 2023
Eilu V'Eilu by Rabbi Hershel Schachter
https://www.torahweb.org/torah/2017/parsha/rsch_shoftim.html
The Talmud, as well as later rabbinical literature, is replete with halachic disputes. The halacha has had to decide which opinion should be followed. Should we assume that the rejected view was mistaken and simply incorrect? The Gemara (Eruvin 13b) states regarding the many disputes between Beis Shamai and Beis Hillel that, "eilu v'eilu divrei Elokim Chaim - both opinions are the words of the Living G-d." although in the overwhelming majority of cases we have not accepted the views of Beis Shamai, this does not mean that they were wrong; one who spends time learning the views of Beis Shamai is in fulfillment of the mitzvah of Talmud Torah. Beis Shamai were also basing their opinions on middos she'ha'Torah nidreshes bohein; they were following the principles and the rules of the Torah She'b'al Peh, just that they came to a different conclusion than Beis Hillel. Therefore learning their opinions would also constitute a proper fulfillment of the mitzvah of Talmud Torah. To use the terminology of Rav Soloveitchik, their views also constitute a cheftza shel Torah.
Standardization of the Chareidi mind
I was reading about Sinclair Lewis and his concern with conformity in middle America. I realized the same dynamic applies to the Chareidi world.
You probably noted that from Tanach through the Rishonim the most obvious feature is the constant disagreement and variety of opinions about everything. This has famously been pointed out by the gemora that concludes Ailu v'eilu. All views are correct as the word of G-d
Rav Yakov Kaminetsky decided he wanted to go to learn in Kelm. Instead of simply asking permission from the Alter - the masgiach of Slobodka so he simple deviated from his normal behavior. He took a different path to the bathroom. That deviance was enough for the Alter to call him over and tell him to go learn in Kelm where he would acquire consistency.
Someone raised a question in a gemora shiur from a tosfos which directly contradicted the rebbe's hypothesis. The rebbe responded "There is no such Tosfos!" His students asked him whether he in fact knew every Tosfos. He replied I don't know every Tosfos but i I know Tosfos doesn't think that way it had been claimed
Institutional education attempts to provide a standardized mind - the core curriculum
However Rav Hutner noted that the ideal is not yeshiva learning but father to son learning
My rebbe once said that he thought most creatively when he had to commute from Williamsburg to Far Rockaway. His mind was free while he was driving.
Today the ideal is to listen 24/7 to shiurim or reading a sefer
Today we use Ramchal and Maharal, Artsroll. Daf Yomi, Bina magazine and Mishpacha Magazine to ensure a standard way of thinking. Apparently, a large part of the content is from Mussar and Chassidus
The Raban and Shulchan Aruch are major tools for standardization.
The Gerrer Rebbe once chastised some chassidim who had sinned. "I am not criticizing you for sinning since you are human beings with a yetzer harah. I am upset that you had the spare time to sin!
Rav Kook noted that each individual needs to develop his own haskofa from the variety of views while Rav Dessler noted we have an inner voice to listen to for guidance.
Bottom line is whether to strive for standardization or individualization.
A Call for Hamas to Surrender by Rabbi Shalom C. Spira
.The Gemara, Eruvin 45a, establishes that the Sabbath must be desecrated in order to defend the borders of a Jewish state from enemy incursion. That casus belli standard was [more than] adequately met this past Oct. 7, 2023. Hence, as elaborated by R. J. David Bleich, Be-Netivot ha-Halakhah, I, pp. 77-84, the Israeli Defense Forces enjoy moral authorization to wage a war termed “ezrat Yisrael mi-yad tzar” (rescuing Israel from the oppressor, a termed coined by Rambam, Hilkhot Melakhim 5:1). This means there is no guilt whatsoever for collateral damage caused by the IDF in its legitimate war of self-defense against Hamas.
In my opinion, Rabbi Bleich is supported by Tosafot, Yevamot 114b, s.v. zimnin, who write that it is the nature of war for projectiles to be launched from a large distance, with the combatants not knowing who will actually be hit by those projectiles. Ergo, we can extrapolate from Tosafot that once the Torah authorizes the Jewish army to engage in ezrat Yisrael mi-yad tzar, it means that the Jewish army is granted immunity from guilt over collateral damage. [And that which the Gemara, Gittin 56b, speaks of “removing the threatening snake with tongues while protecting the barrel of honey” is specifically referring as a critique against Vespasian’s invasive attack on the Temple in Jerusalem, a fundamentally different situation.]
In an effort to verify that my proof from Yevamot 114b is dispositive, I touched base with posek ha-dor Rav Bleich. On Nov. 18, 2023 [after havdalah], he responded by e-mail as follows:
“The reference in the Gemara is to milchamah ba-olam. That doesn’t sound as if there was Jewish involvement. If so, Tosafot is describing conduct of non-Jews before the Geneva Convention.”
Nevertheless, even granted Rabbi Bleich’s caveat, the bottom line is that Tosafot seem to demonstrate that the nature of warfare is to precipitate collateral damage. Ergo, while warfare may well be forbidden to Noahides [as per my previous article at <https://daattorah.blogspot.
It is true that Siftei Chakhamim to Genesis 32:8 comments that Jacob was distressed at the prospect of defending himself in war against Esau, lest Jacob execute collateral damage. However, there the issue appears to be emotional discomfort experienced by the patriarch, rather than identification of moral transgression. Assuredly, any war represents a monumental tragedy, and so Jacob desperately yearned to avoid it. But it remains the case that a military campaign of ezrat Yisrael mi-yad tzar – once necessitated by enemy attack – is ethically correct. [And see R. Chaim ben Atar, Or ha-Chaim to Genesis 34:31, who comments that it would have been collective self-endangerment for the family of Jacob had it failed to rescue Dinah from Nablus.]
Furthermore, in my capacity as the author of [what appears to be] the only halakhic prenup that is actually effective in [at least somewhat] alleviating the agunah problem [as recently publicized at <http://daattorah.blogspot.
In attempting to appeal to the conscience of Gazans, the key issue at hand is how to properly channel the spiritual yearnings of Gazan society in a halakhically correct way. Rambam, Hilkhot Melakhim 10:9-10 rules that Noahides must not invent their own religion. Rather, Noahides are commanded by the Holy One, Blessed Be He, to observe the Seven Commandments identified by the Gemara, Sanhedrin 56b. If a Noahide seeks further spiritual enrichment, then he is welcome to choose to volunteer to perform any additional mitzvah [that would normally be directed to Jews alone] that he seeks, and he will receive reward as a volunteer for that mitzvah. The only exceptional mitzvot which Noahides cannot volunteer to observe are Shabbat and Torah study, as per the Gemara, Sanhedrin 58b-59a. [If a Noahide truly desires to observe even the latter two mitzvot, he enjoys the option of applying to a qualified Beth Din for consideration for conversion to Judaism.]
Now let us halakhically analyze the ways of many religiously fervent Gazans. They reject idolatry, insisting instead on worshipping the One and Only Master of the universe Who revealed Himself to Abraham. This represents a most impressive achievement, because it fulfills one of the Seven Commandments. Gazans also pray with devotion in Arabic, perhaps as much as five times a day. That’s wonderful, because prayer is a mitzvah that Noahides are either obligated or at least allowed to observe [-see Encyclopedia Talmudit, s.v. Ben No’ach], and prayer can be performed in any language, as per the Mishnah, Sotah 32a. Furthermore, when Gazans pray, they announce that “the Holy One, Blessed Be He, Is Great.” Well said: the Holy One, Blessed Be He, Is indeed Great, as per Deut. 10:17 [-a verse incorporated into the first paragraph of every Jewish amidah prayer for the past 2,400 years, as per the Gemara, Yoma 69b]. And the way that a Gazan should show that he truly recognizes that Greatness, is that the Gazan should observe the Noahide Code. Keep it at that, and thereby keep the peace.
Some confusion appears to have arisen from the fact that Gazan married ladies are scrupulously diligent to perform the mitzvah of kisui rosh (head covering). This may have led Hamas to the regrettable (mis)impression that it can therefore attack Jews. [To that effect, a recent statement by Agudath Israel, dated 17 Kislev, 5784, specifically asks all Jews (in the Hebrew version, though not directly translated in the accompanying English version) to strengthen themselves in kisui rosh. See <https://hamodia.com/2023/11/
The reality that Arab civilization excels in kisui rosh was already known two millenia ago to the Sages of the Mishnah, as recorded in Shabbat 65a. Actually, the mitzvah of kisui rosh is primarily directed to Jews [as per the Gemara, Ketubot 72a-b], although one could hypothetically argue that it has bears a measure of relevance even to righteous Noahides, regarding whom we have an oral tradition that following the Deluge, they accepted upon themselves an enhanced dimension of respect for the sanctity of marriage. [See Rashi to Genesis 34:7 and Numbers 22:5, as well as Maharsha, Chiddushei Aggadot to Yevamot 63b, s.v. limsokh. And see Eruvin 100b which seems to indicate that Eve covered her head.] In any event, even if Noahides are not formally commanded in kisui rosh, a Noahide who volunteers to perform an extra mitzvah will certainly receive reward [as per the aforementioned Rambam, Hilkhot Melakhim 10:10], and so the Gazan married ladies deserve congratulations for their kisui rosh. Yet, at no time does the Talmud suggest that Arab civilization can therefore persecute Jews. On the contrary, Arab civilization – like all of humanity – is expected to seek spiritual excellence by specifically observing all commandments of the Noahide Code, and these commandments include refraining from murder and refraining from kidnapping.
Arguably [and as possibly reflected in the aforementioned Agudath Israel statement], there may be room for Jewish improvement regarding kisui rosh. Although R. Moshe Feinstein, Iggerot Mosheh, Even ha-Ezer, II, no. 12 allows a wig, his responsum is challenged by a lengthy monograph of R. Nehorai Yosef Ohana, Zahav Levushah (Jerusalem, 5774), available online at <https://hebrewbooks.org/56098
My late mentor R. Joshua H. Shmidman (previously showcased at <https://daattorah.blogspot.
May we indeed see humanity embrace the Noahide Code, and thereby usher in an era of global harmony. And the first step in that direction is for Hamas to surrender.
Rabbi Spira works as the Editor of Manuscripts and Grants at the Lady Davis Institute for Medical Research, a pavilion of the Jewish General Hospital in Montreal, Canada.
Wednesday, December 27, 2023
Democratic Rep. Torres: 'Antisemitic to compare Israelis to Romans who murdered Jesus'
https://www.israelnationalnews.com/news/382618
Critics blasted New York Rep. Alexandria Ocasio-Cortez for a Christmas message comparing Jesus to the Palestinians, with at least one saying it invoked the historic charge that the Jews killed Jesus.
Drawing parallels between Jesus’ persecutors and present-day Israel, Ocasio-Cortez claimed in an Instagram post on Sunday that Jesus was born in “modern-day Palestine” under a government carrying out “a massacre of innocents.” According to the New Testament, Jesus was a Jew who lived within the modern borders of Israel and was killed by the Roman forces ruling the territory at the time.
“He was part of a targeted population being indiscriminately killed to protect an unjust leader’s power,” Ocasio-Cortez wrote. “Thousands of years later, right-wing forces are violently occupying Bethlehem as similar stories unfold for today’s Palestinians.”