Witch hunt?! - Learning the sources of different hashkofos

Bartley Kulp wrote:

Again, I think that this is turning into a Salem witch trial. I also want to make a disclaimer that I am not a Breslover nor do I belong to that Kehilla. I am just calling it as I see it. A witch trial.

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The above comment is both rather strange and rather common. I have so far presented 3 posts regarding Breslov. 1) A citation from a Breslov website listing quotes from Rav Nachman that are readily obtained from the Breslover writings and which no self respecting Breslaver is ashamed to acknowledge. 2) An article from YNET which describes the controversy concerning Rav Yermiah Cohen's pamphlet criticizing Breslav and the Breslaver rejection of said criticism. 3) An article written by the well regarded scholar Dr. Etkes about the secret 200 year old document of Breslav concerning Moshiach which was recently given by Breslav chassidim to a Bar Ilan professor who succeeded in decoding it with the aid of Breslaver chassidim.

As far as I can see I have not presented any judgment of Breslav. I have not announced I will prove they are kofrim c.v. I haven't said, "I have in my hands a list of documents that will prove that they are secret Christians" I simply said that I want to extend the range of discussion. Most of the material is Breslav in its own publicly available words. I will also be presenting criticism of Breslav - something they have had - especially from other chasidim from the very beginning. This blog is not kindergarten nor is it a kiruv seminar that tries to white wash material for delicate souls. It is not the Yated or other publication which is trying to present the party line. It is for mature adults who want to deepen their understanding of how real Jews have and are struggling with the best way to serve G-d in the real world. I am not interested in polemics.

So why is our distinguished commentator calling this a witch trial? I have been living with this problem for many years since starting work on volume I of Daas Torah. There is a fear that if the masses (which includes most talmidei chachamim) become aware of the real thoughts and writings of the different approaches to Judaism it will cause confusion and upset. Therefore it has become dogma that all religious Jews think alike - with minor insignificant variations. I will be posting the view of the Novominsker Rebbe (head of the Agudah and a recognized world leader) who supports the common wisdom - that people shouldn't know about these things. There is also an article by Rav Schwab that we should only talk about historical events if they inspire us. That which upsets us or causes us to think critical thoughts should be suppressed. Consequently most of us are the Klausenberger's mindless fish flopping around after their heads have been cut off. This is the policy of the so-called emuna peshuta which is viewed as the ideal by many (though not by most gedolim including the Baal Shem Tov).

I was told the following in the name of Rav Hutner. There is the well known story about the bed of Sedom (also known as the Procrustean bed). If a visitor to Sedom was too short he was stretched and if he was too big for the bed his legs were cut off. Rav Hutner said, "We have such a bed in the frum world. The difference is that if someone doesn't fit his head is cut off."

If anyone is uncomfortable about being exposed to material that they were unaware of - the solution is simply to stop reading this blog. On the other hand if anyone has evidence that I am distorting or fabricating views or not presenting the material in an impartial manner - please speak up.

The following is a selection from Daas Torah I page 38 which presents my guiding philosophy.

Rav Binyamin Silber(Otzair Gedolei Yisroel): By means of the study and analysis of the range of [legitimate Orthodox] approaches it will aid—G‑d willing—in fulfilling the words of the prophet Malachi (3:16), Then the religious people will speak to each other. The prophet is commanding in G‑d’s name that in the Messianic Era that the barriers be removed between the different religious factions and their different ways of serving G‑d and consequently they will communicate fully with each other. In view of the anticipated full communication, it is not surprising that there is in this era—immediately preceding the Messianic Era—an increased problem of internal splits and divisions between religious Jews supposedly for the sake of Heaven. Even if we are only lacking in this ability to communicate [without heated disputes] that itself is indicative of divisions and factionalism. Therefore, [to aid in achieving this full communication] it is important to be aware of the variety of legitimate approaches and therefore it is good to gather them together…. Rav Yisroel Salanter said, “There is no general rule how to serve G-d properly and this rule is also not an absolute rule.” This is because the majority of distinctions and differences are a function of the place and time and thus it cannot be said one approach is “the approach”…[Therefore] In this generation—standing at the very end of exile—there is a greatly increased desire to create divisions. Consequently, we must strive to minimize the barriers to communications to fulfill the words of the prophet [Malachi (3:16), Then the religious people will speak to each other.]

הרב בנימין יהושע זילבר (הסכמה לספר אוצרות גדולי ישראל לר' משה צוריאל תש"ס): ...בתי מדרשות [הרמב"ם, מהר"ל, הגר"א, הנצי"ב ועוד] הללו של מוסר היו בשיטותיהם השונות. ע"י הלימוד והעיון בשיטות השונות יתקיים בעז"הדברי הנביא מלאכי: "אז נדברו יראי ד' איש אל רעהו" "נדברו" לשון נפעל. ציווה הנביא בשם ד' כי באחרית הימים צריך שיתעלמו המחיצות בין יראי ד' השונים עם השקפותיהם ודעותיהם השונות בעבודות ד' וממילא יתקיים "אז נדברו". לאור כל זה אין פלא מה שדוקא בתקופתנו תקופת אחרית הימים נתגבר יצר הפילוג בין יראי ד', הכל "לשם שמים" כביכול. אם חסר ה"נדברו" זה גופא הוכחה על הפירוד והפילוג. ולכן טוב שיבואו יחד כל השיטות.... מוסירם בשם הגאון ר' ישראל סלנטור צז"ל שאין כלל בעבודת ד', וכלל זה גם כן אינו כלל. כי רוב ההבדלים בשיטות קשורים עם נסיבות המקום והזמן, ואין שייך לומר על איזו שהיא דרך ושיטה "כזה ראה וקדש". ...אבל בדור הזה שאנו עומדים בסוף הגלות ממש, שיצר הפירוד מתגבר, יש להשתדל לכל הפחות למעט המחיצות, שיקוים "אז נדברו יראי ד' "

Breslov III - Secret Breslov view of Moshiach - finally deciphered

Haaretz reported:

Messiah in all but name

by Immanuel Etkes

"Megilat starim: hazono hamishikhi hasodi shel reb nachman mibratslav" ("Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Bratslav") by Zvi Mark, Bar-Ilan University, 253 pages, NIS 99

The tension between the urge to reveal and publicize secrets, and the necessity of keeping them secret and concealed from the public eye is one of the dominant features of mysticism in general and Jewish mysticism in particular. In early Hasidism, there is nothing that embodied this tension more than the character and spiritual legacy of Rabbi Nachman of Bratslav (1772-1810).

As Zvi Mark, author of "Scroll of Secrets: The Hidden Messianic Vision of R. Nachman of Bratslav," writes: "Secrecy plays a central role in the world of Rabbi Nachman of Bratslav ... We know of one manuscript that Rabbi Nachman hid away, another that he burned, and tales that he forbade his disciples to reveal to outsiders." But it was the secret of redemption that he worked hardest to keep from the world, including most of his followers. [...]

While the prolific literature of the Bratslavers was influenced by the very existence of this scroll and allusions to what it says, the scroll itself has been a closely guarded secret for 200 years. Mark's impressive achievement starts with convincing the Bratslavers to show him the secret text and to allow him to publish it. No less impressive is his ability to recruit knowledgeable individuals to help him decode the scroll, which is written in enigmatic abbreviations and acronyms. The text is now presented in Mark's book, along with a detailed analysis of the messianic era as envisioned by Rabbi Nachman of Bratslav. [...]

Mark's first important conclusion is that the Messiah referred to in the scroll is a tzaddik (pious scholar) in Rabbi Nachman's own image. The messianic times portrayed here are "a perfect fulfillment of the Bratslav code of values." Indeed, Rabbi Nachman's personal messianic pretensions emerge loud and clear from various remarks attributed to him in his lifetime, particularly the statement that "everything the Messiah does for the benefit of the Jewish people, I can do, too. The difference is that the Messiah can carry out his mission ... whereas I do not yet have that capability."

Rabbi Nachman regarded himself as having all the necessary qualifications to be the Messiah. What kept him from fulfilling his messianic potential was a lack of recognition. The tremendous gap between his self-image and the public's failure to recognize his eminence was something that haunted Rabbi Nachman all his life. In his own eyes, he was not only the greatest tzaddik of his day, but the greatest tzaddik of all times. Even when his health deteriorated and he knew the end was near, he did not despair: He might not fulfill his messianic mission in his lifetime, but his teachings would continue to have influence after his death. "My fire will burn until the coming of the Messiah," he poetically put it.

As Mark points out, this statement was interpreted by his followers as more than a prophecy. It was a will and testament that they were obligated to fulfill. Another Rabbi Nachman saying that fueled the messianic mindset of his followers was "the whole world will be Bratslav one day." Recognition of Rabbi Nachman's supremacy and the importance of his message and messianic redemption are thus two sides of the same coin.[...]

Breslov II - Dispute in Tsfas over growing influence of Breslov

YNET reported

Storm: They hurt Rabbi Nachman

Haredi world in turmoil over pamphlet published by Rabbi Yermiah Cohen of Safed, in which he accuses idolized Rabbi Nachman of Breslav of insanity, attacks his followers, calling them 'sinners and those who cause the masses to sin.' Counter attack follows swiftly

Over the years, numerous controversies and heated arguments have rocked the hassidic world. In time, the assorted haredi sects learned to get along with each other, more or less. Apparently, however, old resentments die hard, as evidenced by the latest scandal involving Breslav hassidism.

The first shot was fired by Rabbi Yermiah Cohen, head of the Or HaYakar Yeshiva in Safed, with the publication of a pamphlet attacking Rabbi Nachman of Breslav, who passed away 196 years ago, at age 38. The reaction was immediate. By last night, the walls of haredi neighborhoods were plastered with blistering condemnations of Rabbi Cohen, signed by the heads of the Breslav community in Safed, as well as other leading rabbis.

“How can we stand still when God’s angels are insulted and His words are scorned and His prophets are defamed with words of vanity, lies and slander,” read one such notice.

Another sign was even harsher. "Evil has descended from the north. Soul-searing blasphemy, profanity and pollution against God and His messenger emanated from a man of evil deeds known as Yermiah Cohen of the city of Safed. Let the lips that dared to haughtily and scornfully utter lies against the world's righteous ones be silenced."

'Sinners who cause the masses to sin'

Even in the early days, Breslav chassidism was controversial and susceptible to attacks from major hassidic personalities. In his pamphlet, Rabbi Cohen repeats the old accusations.

He notes that in the past, "Breslav chassidim were insignificant. They barely managed to bequeath their master's teachings to their own children and were saddled with excommunications and ostracisms. It was said about them that 'it is a good deed to repulse, hunt and confound them'. Also, their books were burned and trampled."

Rabbi Cohen even quotes from one excommunication attempt, attributed to the Savraner Rebbe, in which Breslav chassidim are referred to as "sinners and those who cause the masses to sin".

In the pamphlet, Rabbi Cohen scorns the newly religious who embrace Breslav and describes how "even before each newly religious individual opens his eyes, he discovers that his hands are full of multicolored booklets".

He criticizes the chassidic custom of traveling to Uman for Rosh Hashanah and claims that they "waste a lot of money… for naught".

In addition, he accuses Rabbi Nachman of Breslav of insanity and quotes incessantly from Rabbi Nachman's writings as proof. Rabbi Cohen cynically writes that should one "choose to defend (Rabbi Nachman), what can be said? That (Rabbi Nachman) was righteous but somewhat arrogant? One can only say: He did not err intentionally. Rather, mental sickness caused him to hallucinate."

With respect to the behavior of Rabbi Nachman's followers, Rabbi Cohen remarks, "an outsider can see how ludicrous it all is".

'Once it starts, it becomes more extreme'

According to one rabbi of the Or HaYakar Yeshiva, when Rabbi Cohen realized that Breslav hassidism was growing and gaining momentum, he decided to confront the phenomenon. This rabbi claims that Rabbi Cohen's discourses "were not meant for general consumption. It was in the framework of an internal course in the Yeshiva. Also, it was only addressed to certain specific students and not everyone."

The Or HaYakar rabbi explained to Ynet the reasoning behind the attack on Rabbi Nachman.

"There is the paved road which is clear: Torah study and other paths that have been accepted for years. But all of the sudden, this type of awakening? Seclusion, less learning, and once it starts, it becomes more extreme. The student no longer carries standard religious texts but only one of Rabbi Nachman's works. This is not the paved road that the head of the Yeshiva and his teachers received. Each person does what they want in their own homes, but either you are here and continue in the path or you are not here."

The rabbi is well aware that Breslav is the most widespread chassidic sect in Safed. “There are many of them. Some are crazy or insane,” he avowed. When asked if Rabbi Cohen is now concerned about walking around the city, the Or HaYakar rabbi replied negatively. “Although there were students who thought about guarding or remaining on alert, as far as he himself is concerned, he walks around freely.”[...]

Breslov I - Praises Rebbe Nachman said of himself

In order to broaden the range of discussion I am presenting material from non-mainstream sources regarding the nature of Yiddishkeit. One of the most controversial figures was that of Rebbe Nachman. The following material is from a Breslov website - Yeshivat Tikun Ha'midot

(Rebbe Nachman said that no one merited receiving from him, except for Reb Nosson and Reb Naftali, who merited a small amount.)

"I am a great, beautiful, and awesome, tree with very awesome leaves and below I am well rooted in the earth."

" An innovation like myself - there was none and there will be no more."

"They will yet say in the days to come 'How wonderful was Rebbe Nachman!' because they will miss me very much"

"The whole world needs me...you yourselves know how much you need me. Even all the other Tzaddikim need me because they also need to be returned to the beneficiary."

Once he was pacing back and forth in his home, grabbed a staff in his hand and said: "the staff of G-d is in my hands", meaning he merited being in full control himself.

"I am a man of wonder and my soul is a great wonder."

He said that he alone reached the absolute highest level.

"I am the Greats of the Greats."

He said that he did not begin doing anything in the world until he first understood its secret.

He said: "What will be done with me, I don't know. But, what I do know is that Mashiach will come from me."

He said that he feels the pain and suffering of the nation before other Tzaddim because "I know baseness and know the great level of the holiness of Jews, how precious they are. They are exalted because they are pulled down and taken from the high and lofty place above...therefore I know all in advance".

One Rosh Hashana, he said: "I have a tune to sing in the future which will be the 'Olam Haba' of all the Tzaddikim."

He said: "I have already astonished the world that wherever there is true good in the world, it will come to us." And, he said that he knows the roots from which the Holy Torah comes from.

"I am a new vessel; not old." In his own handwriting, he wrote "I am the eldest (greatest of those) in the holiness who reveals things which were hidden from ancient times until now."

He said that if he wanted to reveal and show his fear of Heaven - people would not be able to stand within 3 feet of his house. Therefore he purposely hides his fear of Heaven. He said "I am the treasury of fear of Heaven."

"The Shabbats which are spent with me are higher and greater than fasting seven times a fast from Shabbat to Shabbat."

He said that the power King David had to raise up his son, Avshalom, from the seventh gate of Hell and place him in the Garden of Eden by saying "Avshalom, my son, my son" eight times is the same power he possesses. He can also raise a person from the fiery furance of Hell and put then in the Garden of Eden by his words.

"My fire will burn until the Mashiach."

"I personally have nothing to do in this world...I only came to this world in order to bring back the souls of Israel to Hashem."

"I am a river which cleanses of all stains...in the future, the whole world will be Breslov Chassidim."

I can now say that all the sages of Israel are like the outer layer of garlic on me. However, I have no outer layer. This is where I end it, there is nothing to continue."

He said: "How many people were in the dirt that I took them out of the dirt. By means of (me taking them out), they came closer to Hashem to (a point) that they don't have to be embarassed in front of great Tzaddikim."

"The world still hasn't tasted me. If they would hear even one lesson I teach with its corresponding song and dance, the world would give up and sacrifice greatly, even the animals and grasses, and all which is in the world would come listen to my lessons."

He said that he knew regarding all the Tzaddikim from Adam until his time: from where their souls were, from where they took their ideas and concepts, and where (level wise) their soul remained at their time of passing.

He said that if the Ba'al Shem Tov would hear his original lessons, he would agree that they were also original for his time.

"Even if the Ba'al Shem Tov and the Arizal would be in the world, they wouldn't be able to compare with me."

Israeli yeshivas to receive government funding without teaching basic subjects

Knesset approves bill granting ultra-Orthodox education institutions funds without requiring them to uphold Education Ministry curriculum, including subjects such as math, English. Meretz: New law scandalous

Neta Sela YNET

The Knesset approved a bill on Wednesday underlining the independence of the ultra-Orthodox yeshivas and supplying them with funds without subjugating them to the Education Ministry and its teaching curriculum. The bill was passed by a majority of 39 MKs, and was opposed by just six.

According to the new law, the ultra-Orthodox community, as a "unique cultural group", will be permitted to operate post-primary learning institutions as long as the values of those institutions do not contradict Israel's values as a Jewish and democratic State.

The Education Ministry will not pedagogically inspect the yeshivas on issues that are not technical, yet the yeshivas will receive funds equal to 60% of those received by learning institutions that are loyal to its curriculum.

The bill was proposed by six members of the United Torah Judaism faction and six members of the Shas Party faction – after the Religious Action Center for Reform Judaism petitioned the High Court of Justice with an appeal to fund institutions according to the amount of material it adopts from the basic studies curriculum, and withhold State funds from ultra-Orthodox schools.

Education Minister Yuli Tamir, who supported the bill, explained to Ynet that "this law regulates a process that for a long time had been conducted under the table. It regularizes the budget in a clear fashion… It is the lesser evil." She added that had the sides reached an agreement without involving the law, it would have been beneficial to both sides, but the involvement of the High Court of Justice left no choice.

"We did our best under the current circumstances," she said. "A culture war would not have been beneficial to anyone."

Shas Chairman Eli Yishai expressed satisfaction at the new law, and said that "the reformers have waged an ongoing battle against anything that has to do with holiness, Torah, and Judaism. It's too bad people are fighting against the Torah of God. The holy yeshivas do not teach secular studies, and this attempt at involvement in the laying down of Jewish values will not succeed."

'State-funded ignorance'

Meretz Chairwoman Zahava Gal-On claimed that "this is a scandalous law. For the first time ultra-Orthodox ignorance is being funded lawfully. I support cultural autonomy, but if a community requests State funds it must be willing to honor and respect its civil and cultural values.

"Does the study of mathematics and English threaten Judaism? The Knesset has succumbed to Rabbinical and ultra-Orthodox terror. The issue depends on the High Court of Justice, and the Knesset has essentially legislated behind the judges' backs."

Rabbi Dr. Gilad Kariv of the Center for Reform Judaism said that "the bill officially negates the natural expectation that the Education Ministry will be involved in the curriculum studied by 50,000 students. Rather than evolving and becoming more involved in ultra-Orthodox education following the High Court of Justice's discussion, the State is becoming irrelevant to everything that's happening with these students."

Referring to the government's support of the bill he said, "For the first time in the history of Israel, the State is going to relieve itself of the responsibility over thousands of students, and become apathetic to the fact that they will not receive basic life skills, or be able to support themselves in the future."

Conversion crisis - R' Angel, R' Weiss & R' Riskin try to bypass Chief Rabbinate

Fed up with the Chief Rabbinate, Orthodox rabbis try an end run

_{By Yair Sheleg Haaretz}

Orthodox rabbis from the United States and Israel intend to set up an Orthodox court system as an alternative to Israel's rabbinical courts and to the rigorous norms for conversion to Judaism imposed on U.S. rabbis.

Rabbi Marc Angel, past president of the Rabbinical Council of America (RCA), and Rabbi Avraham Weiss spearheaded the initiative following Israel's Chief Rabbi shlomo Amar's restrictions on Orthodox conversions in America.

Angel and Weiss founded the International Rabbinical Fellowship (IRF) to set up an alternative Orthodox courts system, which will also have a branch in Israel.

Several prominent Israeli rabbis have joined this initiative, prompted by the conversion crisis in Israel.

Some three months ago several Israeli rabbis attended the IRF's founding conference. Among them were Rabbi Shlomo Riskin, of the West Bank settlement Efrat, Rabbi Yuval Sherlo and Rabbi Seth (Shaul) Farber, founder and director of ITIM, a non-profit organization that helps potential converts.

Weiss told Haaretz this week that the new organization was founded not because of the conversion crisis in Israel or the U.S. but due to the need for a "free discussion among Orthodox rabbis."

He conceded, however, that conversion will be at the top of the organization's agenda.

Riskin was more resolved. "This rabbinical court system is required to deal with conversions and divorce, two issues whose handling by the Supreme Rabbinical Court is appalling. We plan to set up several branches, including in Israel, or operate a mobile rabbinical court that will hold hearings in various places around the world as required," he said.

Weiss said he did not believe the Chief Rabbinate would boycott the new rabbinical courts' conversions "because we have numerous important rabbis behind us."

"If they don't accept our conversions, we'll go to the High Court of Justice," said Riskin. "In any case, I'd rather be part of a court system that reflects my belief, even if it is not accepted by the Chief Rabbinate."

Both Riskin and Weiss demand that each municipal rabbi in Israel have the authority to perform conversions. A proposal to this effect has been submitted to the Knesset by MK David Rotem (Yisrael Beiteinu).

Rabbi Amar's aide commented: "We don't operate courts overseas.

If the rabbis in the new organization are recognized by the Chief Rabbinate, there will be no problem. If not, they will have to undergo tests in order to be recognized."

Asked about an alternative court in Israel, the aide said: "In Israel there is no possibility of having a rabbinical court outside the rabbinical court system.

The ultra-Orthodox community has a special permit from the prestate era to operate a court that is recognized by the state.

Past attempts to set up additional courts failed, and they will not be approved in future either."

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