Never believe that a handful of dedicated people can’t change the world. Inspired by faith, they can. The Maccabees did then. So can we today
Wednesday, December 25, 2024
Rabbi Yitzhak Hutner’s View of Torah Im Derekh Eretz and a Hidden Haskamah Rediscovered
I remember when I was younger, I once had the opportunity to be within the orbit of one of the elder gedolim of the previous generation. Our conversation led to a discussion about Rabbi Samson Raphael Hirsch zt”l. This gadol then told [me] what he had heard in the year 5630 (1869-1870) from one of the unique [people] of the generation before him. In that year of 5630, news of R. Hirsch and his activities had reached Russia. There were those who had concerns about his approach, because it appeared that the study of Torah had not gained a proper footing within his activities and his educational approach. However, these concerns were not accepted by the gedolei hador of those days. And despite these doubters (naysayers), an attitude of loyalty towards R. Hirsch was established and his approach was deemed akin to [spiritual] rescue from the fire. In relation to this, this gadol then expressed the following: “The clearest proof that the intentions of Rav Hirsch were for the sake of Heaven will be found in the near future, that the desire for Torah study in the soul of the next generation of Rav Hirsch’s community will increase, and many of them will attempt to acquire additional Torah beyond what was taught by of the community’s educational system.” So were the words of that gadol.
This gadol’s words were right on the mark because we can see with our [own] eyes that during the period between the two World Wars, many benches in the yeshivas in Eretz Yisrael, Hungary, Lithuania, Poland, and Galicia were filled with the descendants of R. Hirsch’s followers.
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Conclusion
I believe the context of R. Hutner’s letter and its subsequent removal is of historical significance because it provides the student of history with a hitherto unknown understanding of R. Hutner’s nuanced view of Torah Im Derekh Eretz. It appears that although he supported and advocated for R. Levi bringing a Torah Im Derekh Eretz perspective to those “outside of the Bais Hamedrash,” he chose ultimately not to advocate for this approach formally for the larger American Jewish community. He decided not to publish his endorsement for R. Levi’s book and not to establish a yeshiva high school or college based on the principles of Torah Im Derekh Eretz. Why was R. Hutner’s public position so drastically different from his personal one?
First, and perhaps most significant of all, was R. Aharon Kotler’s role in both the abandonment of the dual-curriculum college as well as the removal of the haskamah should not be underestimated. It is likely that the power and force of R. Kotler’s personality and his Torah-stature prevented R. Hutner from even entertaining the possibility of deviating from his position. Once R. Kotler made his position known, R. Hutner, despite his own view being more amenable to secular studies, was compelled to comply out of his deep respect for R. Kotler, or simply because it would be impossible to succeed at the communal level without his support.
Rav Yitzchok Hutner and the Meaning of Hanukkah
https://www.tabletmag.com/sections/arts-letters/articles/rav-yitzchok-hutner
Here is Pahad Yitzhak (Hanukkah) 3.2-4:
3.2… Yose b. Yoezer and Yose b. Yohanan who lived in the time of the Greek war were the first [recorded sages] to disagree in regard to the laws of the Torah. … That is, because the Greek decrees forbidding Torah study caused the eyes of the sages to be darkened, this darkening/causing to forget was the cause of the first [recorded] dispute within the Sanhedrin that sat in the Chamber of Hewn Stones—so that the increase of viewpoints and the consequent differences of opinion in Torah discourse (lit., “war of Torah”) to the present day proceeds directly from that darkening of the eyes of Israel by means of the enforced forgetting of the Torah by the Greek decrees.
3.3 But “at times the nullification of Torah is its [continued] existence” (Menahot 99b). … The breaking of the tablets [containing the Decalogue] constituted its preservation [when Moses shattered the first tablets which eventually led to a reconciliation with God]. Thus, the Sages say that had the first tablets not been shattered, Israel would not have forgotten the Torah (Eruvin 54a). We learn therefore that the breaking of the tablets led to the forced forgetting of the Torah, and from this we learn a wonderful insight: the Torah can increase by means of forgetting of the Torah. See what the Sages have taught us: Three hundred laws were forgotten during the period of mourning for Moses but Othniel b. Kenaz restored them by means of his analytic ability (Temurah 16a). Thus, the words of Torah that were restored by analytic ability are identical to the laws that were multiplied only because of that forgetting of the Torah. Not only that, but the very increase of disputes in law occurred because of that forgetting, but despite this, the sages tell us that even though these declare an object ritually clean and others declare it ritually fit, these declare it invalid and others declare it valid, these declare something permitted and other declare it forbidden, etc., both are words of the living God; the upshot is that the increase in views and approaches constitute an enlargement of Torah and its glorification that proceed precisely from the forgetting of Torah.
3.4 An even greater insight than this proceeds from the foregoing: Our perception of the power of Oral Torah as revealed through disagreements is greater than when there is agreement. For within the principle that “these and those are the Word of the Living God” is included the essential principle that even the principle that is rejected as legal practice is nevertheless a Torah view, when it is expressed according to the norms of the discourse of the Oral Torah. This is because the Torah was given according to the sensibilityַ of the Sages of the Torah. … And if they then vote and decide according to the rejected view, the law then changes in a true sense. … The result is that in disagreement the power of the Oral Torah is revealed to a greater extent than by [the Sages’] agreement. The “war of Torah” (Torah debate) is thus not merely one mode of Torah discourse among others, but rather “the war of Torah” is a positive creation of new Torah values, whose like is not to be found in ordinary words of Torah [where there is no disagreement].
Was the Holocaust caused by specific sins? A disagreement between Rav Yitzchok Hutner vs Rav Avigdor Miller
update: The Nesivos Shalom's sefer on the Holocaust can be downloaded here
update: The words of the Lubavitcher Rebbe seem consistent with the views of Rav Hutner that the Holocaust was not punishment for the sins of that generation. See also my post on the views of the Lubavitcher Rebbe and Rav Shach Chabad and the Holocaust
update: The words of the Lubavitcher Rebbe seem consistent with the views of Rav Hutner that the Holocaust was not punishment for the sins of that generation. See also my post on the views of the Lubavitcher Rebbe and Rav Shach Chabad and the Holocaust
Chabad itself has the following material
The Rebbe and the Holocaust
Belief after the Holocaust
There are those who wish to suggest that the Holocaust was a punishment for the sins of that generation.
The Lubavitcher Rebbe rejects this view. He stated (Sefer HaSichot 5751 Vol.1 p.233):
The destruction of six million Jews in such a horrific manner that surpassed the cruelty of all previous generations, could not possibly be because of a punishment for sins. Even the Satan himself could not possibly find a sufficient number of sins that would warrant such genocide!
There is absolutely no rationalistic explanation for the Holocaust except for the fact that it was a Divine decree … why it happened is above human comprehension – but it is definitely not because of punishment for sin.
On the contrary: All those who were murdered in the Holocaust are called “Kedoshim” – holy ones – since they were murdered in sanctification of G–d’s name. Since they were Jews, it is only G–d who will avenge their blood. As we say on Shabbat in the Av Harachamim prayer, “the holy communities who gave their lives for the sanctification of the Divine Name ... and avenge the spilled blood of His servants, as it is written in the Torah of Moshe ... for he will avenge the blood of his servants ... And in the Holy Writings it is said ... Let there be known among the nations, before our eyes, the retribution of the spilled blood of your servants.” G–d describes those who were sanctified as His servants, and promises to avenge their blood.
So great is the spiritual level of the Kedoshim – even disregarding their standing in mitzvah performance – that the Rabbis say about them, “no creation can stand in their place.” How much more so of those who died in the Holocaust, many of whom, as is well known, were among the finest of Europe’s Torah scholars and observant Jews.
It is inconceivable that the Holocaust be regarded as an example of punishment for sin, in particular when addressing this generation, which as mentioned before is “a firebrand plucked from the fire” of the Holocaust.
In short, one can only apply the words of Isaiah, “My thoughts are not your thoughts and My ways are not your ways, says the L–rd.” (Isaiah 55:8)There are those who wish to suggest that the Holocaust was a punishment for the sins of that generation.
The Lubavitcher Rebbe rejects this view. He stated (Sefer HaSichot 5751 Vol.1 p.233):The destruction of six million Jews in such a horrific manner that surpassed the cruelty of all previous generations, could not possibly be because of a punishment for sins. Even the Satan himself could not possibly find a sufficient number of sins that would warrant such genocide!
There is absolutely no rationalistic explanation for the Holocaust except for the fact that it was a Divine decree … why it happened is above human comprehension – but it is definitely not because of punishment for sin.
On the contrary: All those who were murdered in the Holocaust are called “Kedoshim” – holy ones – since they were murdered in sanctification of G–d’s name. Since they were Jews, it is only G–d who will avenge their blood. As we say on Shabbat in the Av Harachamim prayer, “the holy communities who gave their lives for the sanctification of the Divine Name ... and avenge the spilled blood of His servants, as it is written in the Torah of Moshe ... for he will avenge the blood of his servants ... And in the Holy Writings it is said ... Let there be known among the nations, before our eyes, the retribution of the spilled blood of your servants.” G–d describes those who were sanctified as His servants, and promises to avenge their blood.
So great is the spiritual level of the Kedoshim – even disregarding their standing in mitzvah performance – that the Rabbis say about them, “no creation can stand in their place.” How much more so of those who died in the Holocaust, many of whom, as is well known, were among the finest of Europe’s Torah scholars and observant Jews.
It is inconceivable that the Holocaust be regarded as an example of punishment for sin, in particular when addressing this generation, which as mentioned before is “a firebrand plucked from the fire” of the Holocaust.
In short, one can only apply the words of Isaiah, “My thoughts are not your thoughts and My ways are not your ways, says the L–rd.” (Isaiah 55:8)
===============================================
The following quotes are taken from a paper written by R Gamliel Shmalo concerning Rav Hutner's view of the Holocaust. The objections that were raised in comments in a previous post regarding Rav Miller's views are similar to those that Rav Hutner raises against Rav Miller's view. He objects to anyone speaking with certainty as if he were a prophet or to say that the Holocaust was a kindness that was deserved by the sins of the Jewish people. In contrast Rav Hutner specifically rejects such an explanation or even the ability to know the truth of such allegations and claims that the Holocaust was part of the suffering of Exile and not because of specific sins. Furthermore Rav Hutner viewed the horrible events as being nothing inherently different than the suffering of the past and in fact described events
The last paragraph contains unconfirmed conjecture from the paper as to the possible consequences of the disagreement
Rav Avigdor Miller (Rejoice of Youth Page 350-351) …because so many European Jews fell into the error of admiring and emulating the Germans, G-d allowed the Germans to do their utmost to show who they really are.. Those Jews who had begun to ignore the Soul, and in imitation of the gentiles devoted their efforts solely to the needs of the body, were made to see how their efforts ended in. the worst ruination of Jewish bodies in history ... Because so many imitated the gentiles and refused to rest on the Seventh Day., they were forced to work seven days a week at_ killing labor. Because they sent their children to non-Jewish or .secular schools and no longer gave their children to the Torah-study, the Nazis were allowed to destroy Jewish children entirely. Because, for the first time in Jewish history, women ceased to cover their hair, tbe Germans shaved them bald in the death camps. Because the virtues of chaste dress and behavior were diminished in imitation of tile gentiles, they were marched naked to the gas chambers, and Jewish women were subjected to every barbarous indecency before being killed., Because they had so revered the physicians, especially the German specialists, they were subjected to the malicious experiments and torments which the German physicians impose upon them, Because they forsook the laws of the Torah, they were subjected to the Nuremberg Laws which deprived them of all the rights which other men enjoyed….
Rav Yitzchak Hutner (taken from "Interpreters of Judaism in the Late Twentieth Century" Prof. S. Schwarzchild and R Matis Greenblatt's "Rabbi Yitzchak Hutner" in Jewish Action Summer 2001)
The first of these of these epochal changes involves the shift from generations of gentile mistreatment of Jews, which, if unwelcome, was nevertheless expected and indeed announced by our oppressors - to an era where promises of equality were made and then broken, rights were granted and then revoked, benevolence was anticipated, only to be crushed by cruel malevolence.
The end-result of this period for the Jewish psyche was a significant - .. indeed, crucial - one. From trust in the gentile world, the Jewish nation was cruelly brought to a repudiation of that trust In a relatively short historical period, disappointment in the non-Jewish world was deeply imprinted upon the Jewish soul.
[…]
It should be needless to say at this point that since the churban of European Jewry was a tochacha phenomenon, an enactment of the admonishment and rebuke which Kial Yisroel carries upon its shoulders as an integral part of being the Am Hanivchar - G-d's chosen ones - we have no right to interpret these events as any kind of specific punishment for specific sins. The tochacha is a built-in aspect of the character of Kial Yisroel until Moshiach comes and is visited upon Kial Yisroel at the Creator's will and for reasons known and comprehensible only to Him. One would have to be a נביא or תנא (a prophet or a Talmudic sage), to claim knowledge of the specific reasons for what befell us; anyone on a lesser plane claiming to do so tramples in vain upon the bodies of the kedoshim who died 'על קידוש ה' and misuses the power to interpret and understand Jewish history.
כנראה ,ראש ישיבה חיים ברלין (רב הוטנר) והמשגיח הרוחני שלה (רב אביגדור מילד) היו מחולקים בנושא" .רב מילד הביא את ספרו הנ"ל לדפוס נשבת 1962 והוא יצא לאור בפועל בשנת 1963 ; מעניין שהרב מילד עזב את הישיבה בשנת 1964 - עובדה האומרת דרשני. יש בזקרם לשייר שמבחינתו של הרב הוטנר, רב מילר הקצין · את השיטה המסורתית עד נקודת שבירת הכלים. רב הוטנר איבד בשואה קרובי משפחה שהיה בעיניו צדיקים וקדושים: מסופר בחוג הישיבה 68 שדודו היה כה רגיש לכבוד התורה שהוא מת מהתקף לב כשהוא ראה חייל נאצי יורק על ספר התורה. לא ייתכן להסביר את מיתתם של ''קדושים" האלו באופן כל כך גס, ועל כן הרב הוטנר חיפש פשר חילופי . קשה להוכיח מה היו מניעיו של הרב הוטנר; מה שברור הוא שבעולם הישיבות, הגישה שלו הייתה
יוצאת מן הכלל, אם כי היו תקדימים
68
68
Tuesday, December 24, 2024
Nittel Nacht
https://en.wikipedia.org/wiki/Nittel_Nacht
Customs
The most prominent custom commonly observed on Nittel Nacht is to abstain from Torah study, although historically some read the Toledot Yeshu instead.[5] Staying up late and playing card games or chess were also popular.[1][6] Some Jewish mystics believed apostates were conceived on the day and as a result forbade married couples from sexual relations on Nittel Nacht.[7
The Avos erred
Bereishis Rabbah (63:10) . AND THE BOYS GREW . R. Phinehas said in R. Levi's name: They were like a myrtle and a wild rose-bush growing side by side; when they attained to maturity, one yielded its fragrance and the other its thorns. So for thirteen years both went to school and came home from school. After this age, one went to the house of study and the other to idolatrous shrines. R. Eleazar b. R. Simeon said: A man is responsible for his son until the age of thirteen; thereafter he must say, ' Blessed is He who has now freed me from the responsibility of this boy.’
RSR Hirsch (Bereishis 12:10-13) And there was famine in the land The story that opens with these words is puzzling at first glance. Abraham left the land destined for him; he did not trust God, he raised and provided for himself even in the land of Zion. It also appears at first glance, that he endangered the moral well-being of his wife in order to save his own his soul! It is not even in our power to settle all the questions, even if forced to conclude according to Ramban's opinion: "Know that Abraham, our father, committed a great sin Inadvertently, he brought his righteous wife into a moral dilema because of his fear lest they kill him,... also his departure from the land that was commanded about because of the famine, an iniquity which he sinned, etc., His answer does not resolve all our difficulties. . However you should know that the Torah does not present the great men of Israel as ideals for the purpose of perfection; It does not say about anyone: "Here before me is the ideal, in this man the divine has become man!" In general, it does not present the life of any person as an exemplary life - so that we can learn from him what is good and what is righteous, what we do and what we do not do. If the Torah wants to draw us a figure, so that we can learn from its example, then it does not show a human being, whose foundation is dust and ashes, but the Holy One, blessed be He, presents Himself as an example. Do not say tis behavior is good and proper since this person did it. The Torah is not a collection of does not collection of good deeds. It simply tells what happened - not in order to emulate the deeds. The Torah does not conceal errors and faults of the great men of Judaism and by this establishes their validity and importance of Truth. Knowledge of the faults of Gedolim does not diminish their stature. It does the opposite since they are great men in spite of their faults. If they were great without faults then they would be viewed as inherenty different from the rest of us and their level is beyond our reach since they have no lust or inner blemishes. Their personality and good deeds are simply the inevitable consequence of thei unique elevated nature. Since they didn’t need to work on themselves to do good. they can not be a role model for us. For example, the humility of Moshe which was accompanies by a tendency to be angry. I might mistakenly think that he was born with this trait of humility and thus we can not learn from him. However when he declared “Listen you rebels!” we see his his greatnesss. He acquired his humility with great effort and self control. We can learn from him and hope that we too can acquire these traits. We learn this from our great men such as the Ramban. Our job is not to defend the Gedolim because they don’t need it, The Torah is the Torah of Truth. If we deleted the view of Ramban that Avraham sinned we would have missed the message of the need to act in a normal manner to be saved and not rely on miracles
RSR Hirsch (Bereishis 25:27) And they grew up - Nowhere did our sages refrain from revealing weaknesses and errors, small or large, in the deeds of our great forefathers. And precisely by doing so, they glorified the Torah, and glorified its lessons for all generations. Also here one of their comments implies to us that the source of the deep contrast between the grandchildren of Abraham was not only their innate qualities but was also the consequence in their improper education. While Yakov and Esav were children, their innate hidden differences were ignored and they received the identical education. They seemed to have forgotten the great principle of educations “Educate the youth according to his unique nature” This means that education needs to be adjusted according to the unique nature in order to influence his future behavior so that it produces purity and a consistent Jewish conduct as well as the same Jewish commitment. This means that the education must be individualized and thus is different for different people. Consequently they must be educated uniquely with an eye to the future. By placing both Yakov and Esav on the same bench and teaching them in an identical manner for deed and thought, it is guaranteed that at least one will be ruined. Yakov sat and internalized the flow of wisdom in his desire for spiritual growth. In contrast Esav sat there looking forward to the day he would be able to reject this ancient wisdom. This is the natural consequence of treating them the same and ignoring their actual nature which is repelled by this approach. If their parents Yitzchok and Rivkah had paid attention to their uniqueness. If they had asked initially asked themselves what are Esav’s underlying strengths? What is the best way to implant the desire to serve G-d. If they had done this than Esav would not have become a mighty hunter but rather a mighty Servant of G-d. So in truth, despite all their innate differences, Yakov and Esav remained twin brithers in their spirit and life. From the beginning the sword of Esav was joined with the spirit of Yakov in a unique covenant. Who knows how different the future might have been if Esav was raised properly? But it is a mute point and never happened. When these youth grew up it was revealed to all, that despite coming from the same womb and growing up and being educated together, they were entirely different by nature and deed
Temimos and Entebbe Miracle
Igros Moshe(Y.D. 4:8.2):Concerning the matter of the Jews who were hijacked in Uganda and then were saved by [Israeli] soldiers who went to Uganda. It is reasonable that this should be considered an open miracle. That is because in the normal course of events it would not be possible that such a thing be successful. Whatever is done in the world is only by the hand of G‑d – whether it is for the good or whether it is – G‑d forbid! the opposite. He causes the blow and the cure. He caused that these Jews be captured. But He also caused that they were rescued by means of giving these soldiers special courage and motivation so that they were able to save the captives. He also arranged circumstances so the soldiers in fact were successful. Nevertheless the reasons that G‑d did a miracle through sinners are hidden from us. Furthermore it is prohibited for any man to be “wise” and raise question against G‑d’s actions. Rather it is necessary for us to be innocent and accepting whatever G‑d does as it explicity says in the Torah (Devarim 18:13)
NYT: US, Israel raise red flags over Musk's handling of classified data
Multiple federal agencies have initiated investigations into Elon Musk and SpaceX regarding alleged breaches of security reporting requirements, as both US and Israeli officials voice mounting concerns about the protection of classified information.
The New York Times has uncovered recent serious allegations against Elon Musk and SpaceX concerning systematic violations of security reporting protocols. Three federal agencies – the Defense Department's Inspector General Office, the Air Force, and the Office of Intelligence and Security – have initiated separate investigations following concerning reports about the company's practices.
Reading the Matt Gaetz Ethics Report
Whether Donald Trump realizes it or not, Republicans did him a favor by making clear that former Rep. Matt Gaetz was unconfirmable as U.S. Attorney General. On Monday the House Ethics Committee released a 37-page report from its misconduct inquiry into Mr. Gaetz, which found “substantial evidence” of drug use, prostitution, and statutory rape.
Christian population declined 90% under Palestinian Authority and Hamas
https://www.jpost.com/diaspora/article-834585
Violence and coercion has resulted in up to a 90% decline in the Christian population in areas under Hamas or Palestinian Authority control, according to a new study by the Jerusalem Center for Security and Foreign Affairs (JCFA).
In 1922, Christians constituted 11% of the population. Today, in 2024, they are just 1%.
The JCFA research, led by Lt. Col. (res.) Maurice Hirsch and Attorney Tirza Shorr, discovered mass emigration of Christians, particularly from historically significant cities like Bethlehem.
Courage and bravery: 819 soldiers have fallen since October 7th, 2023
https://www.israelnationalnews.com/news/379499
Since Hamas attacked Israel on October 7th, 2023, 819 IDF soldiers have made the ultimate sacrifice fighting for Israel's existence on various fronts.
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