The Perfect Balance - The Vilna Gaon And the Baal Shem Tov

In the very first essay in Maamarei Hara'ayah [if you read it - PLEASE email me that you did!] the Rav offers a brilliant, illuminating dissertation on the historical development of Am Yisrael. In Hebrew this is called היסטוריוסופיה – the philosophy of history. I would love to learn the whole essay with you but not in this limited forum [that is for members of the “skype yeshiva"...]. We will stick to the topic of our exploration – the appearance of Chasidus on the Jewish scene.

החסידות יצאה גם היא מתוך התביעה של ההזרמה הנפשית אשר נרדמה אחרי

הנסיון הבלתי מוצלח של משיח השקר האחרון שבתי צבי שהוריד את ההזרמה

הפסיכית למדרגת שגעון ושכרון רשע, ונסתיימה אח"כ בכל נכריותה במשיח השקר החצי רשמי פרנק וסיעתו. אחרי כל אלה היה החשש גדול פן תמאס האומה לגמרי בכל שריד שנשאר בידה מכח הגנוז של ההזרמות הנפשיות החיות ותשוב רק

לשינון האותיות ושמירת המעשים המצות והמנהגים בגו כפוף ולב רצוץ וסוף סוף

לא תוכל להתקים מחוסר רעננות ורוממות הנפש.

הדבר הזה הורגש מצד האישיות הגדולה של אבות החסידות שההזרמה הנפשית

האלהית היתה חיה בקרבה אבל צורתה היתה בלתי למודית כל צרכה ולא יכלה

איפוא להתבסס יפה ע"י חנוך מודרג מסומן בסימנים תוריים קצובים המגדירים

אותו ועושים מעקה לאור המתרחב שלא יפול החוצה ולא תרבה המכשלה.

ואולם שמירה פנימית היתה בקרבה לשמר נטיה זו שלא יצא ממנה מה שיצא

מהנטיות של ההזרמות הבלחי נורמליות שקדמו לה והיא אהבה געגועית נפלאה

לאומה אהבת ישראל הכללי ואהבת היחידים הפרטים עמדו בתוך הזרמה נפשית

זאת כעמודי איתן אשר לא יזוזו ממקומם מפני כל רוח פרצים, בכל זאת לא היה

הדבר מספיק והדורות הבאים היו יכולים לאבד את הטובה החיה הזאת ולהפכה

לרועץ לולי שנתמרקה ביסורים ע"י תבערת ההתנגדות מהזיו היותר עליון של

נקודת הנשמה הישראלית במובן הלמוד והחנוך המעשי שאמנם כפל בקרבו גם

את ההזרמה החיה אבל אצלו היה זה טפל לגבי עיקר. זאת היא הפסיכיקה התורית של הגר"א שעמדה לשטן נגד הרחבת ההזרמה הנפשית האלהית של הפסיכיקה של הבעש"ט שלא היתה מבוססה כל צרכה בחנוך הלמודי והיה מקום להתירא שלא תתנכר במשך הימים.

מחלקת לשם שמים זאת, בנתה דוקא ע"י שני יסודותיה המתרוצצים זה בזה

שפריר שמים עדינים וזכים מלאים חן ותפארת על הככר הגדול של כנסת ישראל

בגולה ורק ע"י הויתו ושכלולו של חוג שחקים זה יכול להתכונן יסוד ארצי ותחיה

מעשית לישראל בארץ אבות עם כל הנטיות הריאליות העוזרות אותה בימינו

שאמנם גם הן אינן אלא מכשירות אל התנועה הפסיכית האלהית.

Before the birth of Chasidus, Klal Yisrael suffered the ravages of the משיחי שקר. These movements were led by charismatic people [such as Frank and Shabtai Tzvi] who galvanized the masses into a frenzy of eschatological ectasy. After they were proven false there was a very real danger that people would lapse into an intellectual, dry practice of Torah, lacking life, spirit and vitality. After the trauma caused by following the excitement and emotional high of the משיחי שקר people were liable to opt for something completely contrary in order to avoid all danger. People were down and this depression could have heralded a new period of religious practice that is stale and lifeless.

To this end, came Chasidus and saved the day. This movement encouraged people to enjoy ecstatic religious practice and charismatic leaders while preserving and even enhancing the foundations of tradition. Chasidus taught love for Jews as a nation and individuals which are protective gear against another fall.

However, Chasidus also posed a danger that it would overstep the bounds of our tradition because not everything people were doing was text based. In order to keep them at bay, came the Vilna Gaon and the Misnagdim whose opposition together with the insistence of Chasidim to expand and develop their movement, created a beautiful balance in Klal Yisrael. The Misnagdim had their values and principles, such as the supreme importance of Talmud Torah and strict halachic practice while the Chasidim contributed their great enthusiasm, clinging to holy Tzadikim who inspired them and emphasis on davening with kavana and פנימיות in general [among other things].

Klal Yisrael was saved…...

The Pitfalls Of Hiskashrus To Tzadikim

Yesterday I posted a passage from the Rav ztz”l but missed a critical point. In talking about the importance of connecting to Tzadikim, he writes:

….. "התקשרות עם הצדיקים", יסוד זה שהחסידות טפלה בו הרבה ….

This means that the Chasidic approach to התקשרות עם הצדיקים is problematic. The Rav doesn't explain where the problem/s lie but in a lengthy footnote in the sefer אורות התחיה המבואר [from page 301 and on] it is discussed at length. There are 3 basic criticisms: 

• 1] Some people's entire Avodas Hashem revolve around the Tzadik. The concept is blown out of proportion. 
• 2] If a person is overly connected to a specific Tzadik he is likely to adopt his faults in a much more extreme fashion than these faults appear in the Tzadik himself.

• 3] Some “Rebbes” are not worthy of their title and lofty position and that turns people off. See there at length.

The answer [that we are adding] is to follow and connect to a Tzadik within reason, to try to incorporate and assimilate his many positive qualities into your own personalitiy while trying to avoid the minor inadequacies and to choose a Rebbe who is truly worthy and has more that just the right yichus. 

Shovevim: How To Fix The Sin

ספר כף החיים סי' רלט ס"ד וז"ל כתב שם בשער הכוונות שצריך האדם לכוין בכל ק"ש שאומר על מיטתו לתקן עוון של זרע לבטלה המית כל אותם הגופות של המזיקים שנוצרו מאותם טיפות של קרי וכו'.

The Kaf Hachaim quotes the Arizal - A person must have kavana in every Krias Shma Al Ha-mitah to fix the sin of wasting seed and killing all of the harmful beings that were created from those drops of seed.

Easier than fasting every day....:-)

Link - Fix Your Sins

Shiur on Shovevim from HaRav Hatzadik R' Moshe Tzvi Shlita.

Apples, Honey And Appreciation

There is a mitzva tomorrow to dip an apple in honey, make a borei pri ha-etz and hope for a good year. 

In fact, there is ALWAYS a mitzva to make a bracha, not just tomorrow. But THINK about it.

Hold the apple in your right hand. Look at it. Imagine the pleasure, nutrition and life you will derive. Have kavana to fulfill the great mitzva of making a bracha. The "ha-etz" on the apple will cover the honey as well.

Open your mouth and say ...

Baruch - You are the source of all bracha. 

Attah - I can talk directly to you!! You listen. WOW!! An audience with the Ribbono Shel Olam!

Hashem - You were, are and will be.

Elokeinu - You are omnipotent, the source of all power and you are OUR personal G-d. 

Melech Ha-olam - You are King over the entire world, governing everything and everyone - even though you are hidden [עולם - world, comes from the word העלם - hidden]. 

Borei Pri Ha-etz - YOU created this fruit. It is nothing less than a miracle how You produced a delicious apple from a seed and some dirt on the ground. It LOOKS appetizing and tastes DELICIOUS. So nice how you stored so much juice in the solid apple. 

THANKS HASHEM!!!!! For  the fruit and for the mitzva to enjoy, appreciate and thank you for the fruit.

Shana tova umisuka tyere yidden!!!! 

Rav Kook On Chasidus With A Short Elucidation In English

לזכות ידידי אהובי ר' אהרן ישראל בן ר' משה מרדכי וכל בני ביתו לברכה והצלחה

שכלול האמונה והאהבה ואומץ קיומן, מתחזק ביסוד דבקות נפשית בחכמים ותלמידיהם, או כפי המבטא של החסידות "התקשרות עם הצדיקים", יסוד זה שהחסידות טפלה בו הרבה, צריכים אנו להקימו בשכלול גדול והדור מאד בתור

אוצר חיים והדום רגל לשכינה הכוללת את אור האמונה והאהבה השרויה בחכמים צדיקים שמהות חייהם כולה היא התגלות האמונה והאהבה המחוזקה באיתניות התורה והמצוה בכל מילוייהן המעשיים והרוחניים עם סגולה נפשית מיוחדה שהיא הסתגלות רוח הקודש הראוי להולד דוקא בארץ ישראל. [ק"א רכ"ז]

If we desire to improve in our faith and love, the way to do this is by clinging to Tzaddikim. It is very important to strengthen the idea that Chasidim stressed, called התקשרות לצדיקים. “connecting to Tzadikim”. These tzadikim are filled with faith in G-d and love of G-d. They fulfill Torah to the maximal degree both practically in the world of halachic practice and pure spirituality. The ideal place for this is in Eretz Yisrael where Ruach Hakodesh is most achievable. [א רכ"ז]

המחשבה על דבר האחדות של המציאות בכלל מביאה למחשבה של אחדות הנשמות באופן פשוט, ומיד היא משפיעה על ידי תולדתה זו את ההשפעה היותר טובה את האידיאל של השלום והאהבה הכללית שכל המדות הטובות האישיות

והחברותיות צומחות ממנו. אחדות הנשמות מביאה לידי הכרה את הרעיון של מציאות עובדים רוחניים מתעלים בעילוי פנימי שלא את עבודתם האפשרית להיות מוחשת מוקיר העולם כי אם את השפעתם על הזיקוק הנשמתי והארת החיים כולם

על ידי הוייתם העצמית ובהם האושר העליון נמצא בקביעות וגורל הטוב של כל אנשי המעשה מגיע להם לפי אותה המדה שהם דבקים באנשי קודש הללו שאור ד' חי ופועל בבהירות גדולה ומלאה מאד בנשמתם. מעולם ידענו רז זה גודל תפקידם של תלמידי חכמים בעולם של צדיקים וערכם ידענו מהכתוב ומדברי חז"ל במקומות רבים. אמנם נשפל הדבר החי הזה מסיבות שונות מפגמים שבאו באותם הראויים לידי מדה זו על ידי המתדמים אליהם ומירידה כללית בעולם מהתנוונות החיים על ידי הגליות הרבות. באה החסידות המאוחרת והשתדלה לתקן ענין זה להחזיר את הערך החי של הצדיק ופעולתו הסגולית שהוא רעיון מסתי וחברותי ביחד שעוד צריך הרבה לתשומת לב [ב קנ"ו].

The entire world is one unified, organic whole. Physical reality makes things APPEAR to be separate but spiritually, everything and everyone are part of one overarching reality. This has practical ramifications because this means that all souls are connected with each other. A Tzadik by virtue of his very existence elevates the world and we can increase our benefit to the extent that we connect to these holy soul-driven Tzadikim.

We always knew this but due to the galus and other factors it was forgotten. Chasidus reminded us of the central role the Tzadik plays in our lives. This is a mystical and social idea that requires great intention.

החסידות החדשה כמו ההשכלה, הלאומיות הציוניות וכל הרעיונות המתילדים מזמן לזמן, הנם מקרים עוברים על היהדות שיש להם תפקיר של ענפים צבעים וזהרוריות המתטפלים לעצמיותה, וכל ערכם איננו נחשב כי אם לפי ערכה של

הקליטה שהם נקלטים בעצמות היהדות ורוחה הפנימי. אמנם ההתגלות של עצמות היהדות היא באותו הציבור הגדול של שלמי אמוני ישראל העומדים על הבסיס התמים של אחיזת החיים של תורה שבכתב ותורה שבעל פה בכל תכונת חייהם.

שבאמת, בהיות הצורה היהדותית שלמה כראוי כבר היא כוללת בתוכה את הכל על  ידי דלדול פנימי בכללות התוכן של כנסת ישראל הקבועה נחסרו קצת מהלשדים הללו הראויים להיות קבועים בה ונטפלים לעומק תהום עצמיותה ומתוך החסרון נתעוררה התביעה למילוי והמילוי כאשר הוא בא מתוך מחלה, שב אחר כך להיות כמו תוכן עומד לבדו הממלא מקום של חטיבה עקרית ורוצה לעשות את היסוד העקרי היהדות הכללית הקבועה כמו טפל אליו. וזה הוא דבר המכחיש פמליא של מעלה על כן לא יעמד התוכן עמדה תמידית כי אם ילך וינוע ילבש צורה ויפשוט צורה עד שיתחלחל התוכן הלשדי הראוי וההגון שלו לתוך עצמיותה של כנסת ישראל העיקרית ואז תשוב לבריאותה והתביעה החולנית של העמדת חטיבות

מיוחדות תבטל מאליה וישוב אז אור השלום להופיע ברוח האומה ולהתפשט על מפעליה. ואורו המבהיק של אליהו המקנא קנאת ד' מכל עירוב זר מכל פסיחה על שני סעיפים יואר באורח השלום והאהבה המשכללת והשיב לב אבות על בנים ולב בנים על אבותם [קובץ ז קל"א].

This passage is a critique of Chasidus which I don't agree with or disagree with because it is a machlokes between Rav Kook and the Gedolei Hachasidus and who am I to stick my גראבע קאפ – crude head, into this dispute of the TITANS.

The Rav says that certain aspects of Chasidus are not for healthy people [loving jews, being bi-simcha and connecting to Tzadikim is for everyone]. Healthy people keep Torah and mitzvos, Torah Shebichtav and Torah Shebi-al Peh. They don't need any “embellishments” or addendums. However due to the illnesses of the generation it was necessary. [The Rav goes so far as to compare it to the Haskala – the so-called enlightenment and to secular zionism [!!] - not that he is comparing them in the sense that being a chossid is like being a kofer – chas vi-shalom – but that each had their circumscribed place and purpose in the Divine scheme].

Chasidus is merely medicine. It is a BRANCH that is ancillary and secondary to the roots of yiddishkeit. The historical reality was that Chasidus forgot its role as a necessary antidote to contemporary ills and tried to take its spot “at the top of the totem pole”. What will happen in the future is that Chasidus will take its rightful place, within proportion to its true value. 

[Incidentally - Rav Chaim Brisker said the same thing about the mussar movement. He said that it is like a hospital - if you come in sick you emerge healthy but if you come in healthy then it can make you sick...]

Eliyahu Hanavi will come, and zealously ensure [as he did in the story of the נביאי הבעל] that all Jews “pledge allegience” to true values and beliefs, increase love and peace and bring fathers back to sons and sons back to fathers.

I invite anyone to pen [or “computer”] a response to the Rav on behalf of the Baal Shem Tov and his followers who would certainly not view it this way. My own feeling is that for certain people it IS the ideal whereas for others it is a stop-gap measure. וקטנתי מלהביע דעה בנושא העומד ברומו של עולמנו.

This passage requires a great deal of thought.

Great Shiur Idea - The Beholder Thing - Hollywood - It Fades - Kiddushin 41

A boy recently consulted me on a dating dilemma. I told him what I thought. Soon after, a Rebbi of his who strongly disagreed with my opinion confronted me aggresively and said "C'mon - do you really think that he should keep seeing her??? [He then explained why he was right and I was wrong]. Would you post that opinion on yutorah?"

Since I don't enjoy arguing I backed down and told him that I am totally בטל to him [he is much younger than I am and has many years less experience but what the heck:-)]. 

But for the record I would like to make clear - I don't post dating advice to specific boys [or girls for that matter] on public websites. If I did, it may go like this.

"The topic of this shiur is whether Moishe should keep seeing Ruchi. On one hand he finds Ruchi to be a fine, heaven fearing, kosher Bas Yisrael. On the other hand he finds her ugly. What to do?

Let's have a word with him. 

Moishe - maybe she is really beautiful but you have a dream to marry someone who looks like they appear in Hollywood motion picture films? THOSE WOMEN are often very ugly [inside] plus they are wearing lots of makeup so you don't know what they REALLY look like anyway. 

Or maybe she is really ugly.

But then again - beauty is on the eyes of the beholder. My mother likes to look at me and I am far from being a good looking guy. It's the "beholder" thing!

Also - beauty fades - good character doesn't. Go to an old age home. See any 93 year old beauties?? It goes away - dude! 

On the other hand - Chazal [Kiddushin 41] do say that you shouldn't get married unless she is attractive to you. 

In the second part of this shiur we will offer our decision as to whether Moishe should give holy Ruchi another chance." 

Rav Kook's Relationship To Chasidus

Rav Kook was not a chossid in the classical sense. He was a "Volzhiner talmid" and very close to the Netziv. His home was not a chasidic one [although he was under the influence of a mashpia from chabad at a young age]. He followed the Vilna Gaon in his daily halachic practice. 

All of this spells "Not Chasidic".

However....

From his youth he would learn sifrei chasidus and particularly Chabad chasidus. Many of his teachings are rooted in chasidic sources.

One time on Erev Shavuos his secretary [R' Glitzenstein] found him pacing with ecstacy while holding a Likutei Torah [written by the Alter Rebbe of Chabad] open to the peirush on Shir Hashirim. He exclaimed a number of times "From this maamar you see open ruach hakodesh!!"

He also learned a great deal of Toras Rebbe Nachman of Breslov [before it was so "in" - so, incidentally did Rav Dessler] and revealed that "אני נשמת רבי נחמן". He had a Likkutei Tefillos [by Rav Nosson, Rebbe Nachman's talmid] next to his makom hatfilla and he would look into the sefer from time to time. 

When he met the Imrei Emes [son of the Sfas Emes] he quoted passages of the Sfas Emes by heart. When he went on a fund raising trip abroad one of the only sfarim he took with him was a Sfas Emes. He said that you have to learn the Sfas Emes like a rishon. 

Rav Hadari wrote an article in הראי"ה [page 154-167] on the connection between the Rav and Rebbe Tzadok Hakohen of Lublin. 

[For many sources see R' Tzuriel's Otzros Hara'ayah Vol. 1 214-217]

Yet - he had strong criticisms of chasidus....

I would like to share some of those criticisms and what we can learn from the sugya of "Rav Kook and Chasidus" in a future post.

Link

The Mesorah Torah journal from last year that fell onto my computer. 

One of the highlights: Does toothpaste need a hechsher? See how a gadol paskens a shyla. [Contemporary note: Is there a woman "poseket" who can write tshuvos on this level?? If there is - please send...]

His heter is based on various factors: 

1. It is pasul for the eating of a person [which is a machlokes whether that is enough] and even for a dog. 
2.  It is batel bi-rov and bi-shishim. 
3. You don't really eat it and it might not even be considered tasting it. 
4. It usually doesn't have issur at all and ספק דרבנן לקולא.
5.  It can be compared to a mass of leaven that was set aside for sitting that is loses its status as chametz [Pesachim 45b].  

Another article by Rabbi Gordimer on using video for cholov yisrael. In general many don't rely on the famous heter of Rav Moshe [that the law forbids them to mix unkosher milk into the kosher milk] on the basis of the fact that they discovered that the government actually does not consider it a crime to mix in a little unkosher milk. If that is the case the entire heter falls away. It is kedai to find out....

Another article - Is it permitted to order coffee at Starbucks?

Also - chiddushim from Rav Soloveitchik on Yom kippur and more!

Learn it and live:-)!

Never Small

The great gaon Rav Reuven Margliyos asked the Tzadik of Yerushalayim Rav Aryeh Levine, what was so special about Rav Kook. He answered that he is not on the level to assess the greatness of Rav Kook but "Ich hob by im keinmohl ken katnus nicht gezehn" [I never saw anything "small" in the behavior of the Rav. He was always "at the top of his (spiritual) game"]. 

There was once a gathering of pious Jews. One wise man wanted to praise another, so he said "ah kleiner HaRav Kook" [a small HaRav Kook]. One deep person in the audience called out "Oib ah kleiner, iz nicht HaRav Kook" [If he is small, he is not HaRav Kook].

Zchuso yagein aleinu!!:-).

[Bsdeih HaRa'ayah Page 130]

EXCIIITIIIINNGGGG!

Many new shiurim BS"D!! 

Including: 4 segments on Malchus Beis Dovid which gets better as it goes along!! 

A eulogy of the Meichiter Ilui and Rav Naftoli Trop by Rav Kook.

And much, much more!!!

I noticed that on Yutorah they advertise before every shiur that "today's Torah is sponsored by .... If you would like to sponsor a day of learning......."

There are also opportunities to sponsor Torah [both written and audio] on mevakesh as well. I thank sponsors of the past. זכות הרבים תלויה בכם! The Torah and chizzuk of the thousands and thousands who BARUCH HASHEM visit, read and listen - belong to you as well......  

Now that Shovevim has begun I hope to focus on this critical topic with deep talks on Shovevim topics. I thank a beloved friend who encouraged me in this direction...

Be Careful Where You Educate Your Kids

A friend who teaches in a post high school yeshiva mentioned to the boys in shiur that he heard that one boy in the yeshiva downloads sitcoms onto his iphone and then watches the whole series in the dorm. One of the boys smiled and said "One boy? The whole yeshiva does it". 

THIS IS A CHURBAN. 

It is a churban because all of the time wasted and it is more of a churban for all of the nivul peh, pritzus, kalus rosh and other poisons that abound on these TV shows.

Why do the yeshivas allow this to go on? Don't they realize that it is almost impossible for Torah to penetrate into minds contaminated by the filth ?! Many kids sit with their iphones in the Beis Medrash in full view of their rabbeim!! רחמנא לצלן. One friend told me that in the yeshiva where he teaches there are no iphones in the Beis Medrash but outside every boy is free to watch whatever he wants. 

Ahhhhhhhhh.

Would they allow pornographic magazines? That is what these kids have on their phones. What is the difference?

I was told by the av bayit in one yeshiva that many of the boys sleep without clothing on. Why is this allowed?? 

Not everyone has to wear a black hat and not everyone has to go to kollel but why is there no sensitivity to basic behaviors of tzniyus in most modern orthodox institutions? Where are their rabbonim? How come nobody is speaking up?? Just Elchonon Ehrman, a poor and ignored blogger from Givat Zeev?? What about someone respected with some clout?? 

That is besides the violent [I am told] football games that take place in yeshiva leagues.  

Charedi yeshivos are not perfect and every institution has points to improve upon but  the level to which the MO institutions have sunk is unconscionable. That is besides the illiteracy that I write about so often. Kids lack the capability to read one line of gemara or even Chumash-Rashi. I have yet to meet a kid who knew how chalitza was done ["she spits in his shoe" - no she does NOT!].

If it didn't bother me so much I would not write about it so much but to my mind it is one of the biggest [and most ignored] crises facing Orthodoxy in our days. I see these kids and how their neshamos are going to waste and it breaks my heart. It is not their fault. Had they been brought up correctly this wouldn't happen. 

All I can say is - be careful where you send your kids to school and what apparatuses you allow into their hands.  

I wish I could make changes but I tried and fell short. No money.

The old story.... 

Whoever didn't give should be blessed with long life [ahhhhh. I covered just about everybody]. 

With much love and hope for improvement,

Me:-)

--------------

Here is the Lubavitcher Rebbe ztz"l on television [and of course you can imagine what he would say about related technologies...]

Television  is an unparalleled breach of standards. Even the non-Jews have now come out with a campaign against television, which is devastating for children. They are considering how to restore the situation as much as possible.

How shameful it is that in this case, Jews must learn from non-Jews. Moreover, we can see [how much of an effect it has had on the Jewish community] from the case of the four Jewish boys [who were recently involved in a murder], and other similar cases of killing and murder. Everyone admits that one of the causes of this is television and movies, where killings and shooting are viewed.

Moreover, even if one thinks that he will only view the “pious” programs on television that one is allowed to view, how can the parents guarantee that the children will not view other, forbidden programs as well? The children will argue that if the parents view television, they may also view whatever they want – and especially here in America, where children aren’t so obedient to their parents.

And who can guarantee that the parents themselves will not fall into sin? Today they will view a permitted program, tomorrow they’ll sneak a peek at another program, and little by little, everything will become permissible to them.

An obvious argument: How could the world have existed ten years ago, before television was introduced? Didn’t the world function just the same in all areas?

[Owning a television] will also result in another detrimental effect on others: When one knows that so-and-so, who has a full beard, has a television, and one doesn’t know whether that Jew only views permissible programs, he will view all the programs, even those that are forbidden to view, relying on that person’s conduct as permission.

One may ask, so why does so-and-so have a television? Are there not pious and even Chassidic Jews who have one? One should disregard them.

This is comparable to the 248 physical limbs. Not all the person’s limbs are healthy. One person’s eyesight is weak, while another is weak in anothare limb, and so on. Would it be reasonable for one to say that since another is sick in his eyes, he also wants to be sick in his eyes? So, too, with regard to spiritual matters: No one is perfect, and everyone does as much as he can in observance of Torah and Mitzvos. Why should one learn a fault from someone else?

Of all those who have a television, none will say that he bought it to increase his fear of Heaven or fine character traits. Everyone has an excuse for it – it’s a piece of furniture for his house, or for his wife. Or he says that he received it as a gift – should he throw it out?!

Once people were careful not to pass by a church; one would go around. A mother would not allow her child to go near a church or see a crucifix. Yet nowadays, through television they bring the church, the priest, and the crucifix into the house, Rachmana litzlan (may Hashem save us).

A young rabbi – in fact fine and G–d-fearing, from a pious yeshiva – related that he listens and watches television every day from twelve o’clock to one o’clock. At that time a priest speaks, and from the priest’s sermon, he gathers material to speak about from the pulpit in his synagogue! He said this sincerely, and he thinks he’s doing it for the sake of Heaven, so he will have what to sermonize about in his synagogue. He is oblivious to the tremendous sin that this involves.

Once, people would give up their lives not to hear a priest speak, but now, through television, they bring the priest into their home, and they even vest this in holiness, as being for the sake of Heaven.

This was the way of the early followers of the Enlightenment movement, whose motto was: “Be a Jew at home, but a mensch outside” – and some of them were even qualified rabbis.

Really, what was wrong with this approach? The Code of Jewish Law does not forbid this. Indeed, one shouldn’t go in the streets screaming, “I am pious!” So what was forbidden about their motto?

But did we not see from experience what happened to them? And among their children and grandchildren, no trace of Judaism remains.

We once related the story of a shochet (ritual slaughterer) in the village of Lubavitch who wore boots and was then fired from his position.

What was the prohibition? My father-in-law himself wore boots. Rather, in the time of this shochet, boots were a new thing, and only the Jews who dressed and acted like the pritzim [sing. poritz – the wealthy non-Jewish landowners], took part in their wild parties, and the like, would dress that way. If someone dressed like this, people knew that he had strayed from the proper path. In the end, it became known that this shochet and his family had indeed strayed from the proper path.

In Lubavitch a Jew once came to his father and asked him: “Is it an accomplishment to sit in Lubavitch, closed in one’s room, and be a fine Jew? If one walks on the street in Petersburg, and doesn’t sin there – that’s an accomplishment.” He continued: “Even that is no accomplishment. Being in Petersburg, going inside the theater, sitting with one’s eyes shut, and not sinning – that’s an accomplishment.” Then the Jew went further: “Even that is not enough. Sitting inside a theater in Petersburg with one’s eyes open, and not sinning – that’s an accomplishment.” He continued further: “Even that is not enough. Entering the theatre, sitting near the stage where the performers perform, and then not sinning – that is a great accomplishment.” In this way he detailed an entire list of activities, and one can readily imagine how such a calculation can lead the person to fall to the lowest depths.

You should see to correct this in your own city, and you can even start doing so in New York, because here the need to correct this is very great.

Likkutei Sichos, Vol. 18, pp. 459-461.

When Does "Mitzvos Lav Leyhanos Nitnu" Not Apply?

Yaacov Avinu commanded his children to bury him [Breishis 47/3]. The gemara [Sanhedrin 46] derives the mitzva to bury a corpse from the pasuk קבר תקברנו and the sons of Yaakov buried him in order to fulfill this mitzva [עיי"ש בגמרא וברש"י ד"ה ונימא].

The gemara [Sanhedrin 48a] teaches that according to the opinion that holds הזמנה מילתא [merely setting an item aside for a certain purpose already gives it a status of having been used for that purpose] if a grave was dug for one corpse, we may not bury a different corpse in that grave since the grave now has the status of being forbidden for benefit [since it was set aside as a grave, it adopts the status of a grave that has already been used].

The question is that the rule is that מצוות לאו ליהנות ניתנו [mitzvos were not given for benefit and are thus not considered benefit] so why is there a problem in using the grave for the mitzva of burying a different corpse?? There is no forbidden הנאה here because מצוות לאו ליהנות ניתנו??

Ahhhhh!!!!:-)

Answers the legendary “Rabbi Abraham Isaiah Karelitz” [חזו"א אהלות סי' כ"ב סקכ"ז] that we see from here that this rule of מצוות לאו ליהנות ניתנו only teaches that the very benefit or pleasure derived from a mitzva is not considered benefit. Therefore, the rule would apply only in an instance where the mitzva can be performed with no financial expenditure. However, when the mitzva costs money, it emerges that the person is deriving financial gain as well when he benefits from this item and that is forbidden.

Therefore one may not use this grave for a different corpse because graves cost money and by using the grave he is saving money he would have had to otherwise spend.

The proof for this is that the Ran says that it is permitted to learn Torah from an individual from whom one is מודר הנאה [forbidden to derive benefit] applies only to an instance when Torah is taught for free. But if he is saving money by learning from this person it is forbidden because it is considered benefit.

Not so fast…. A few notes [known in Lakewood as "הערות"]:

The Imrei Bina [Nedarim 16] affirms this principle from earlier sources but asks based on the Tosfos in Chullin [ק"מ ד"ה למעוטי] who says that it is permitted to bring an animal that is forbidden for benefit because מצוות לאו ליהנות ניתנו and we don't forbid it on the basis of the fact that the person is saving money for he will now not have to purchase another animal. So we see that even when saving money the rule of מצוות לאו ליהנות ניתנו applies.

The gemara in Nedarim [16b] says that one may benefit from a succah that is אסור בהנאה even though a succah costs money and he is saving money on shelter.

The Pri Megadim [Mishbatzos Zahav 32/27] says that one may benefit from tefillin that was made from leather forbidden for pleasure. This is despite the fact that the person is saving the money that other leather [not אסור בהנאה] would cost. We see again a proof against the principle that when saving money we don't employ the rule of מצות לאו ליהנות ניתנו.  

מאוצרות הגר"א גנחובסקי זצ"ל ועוד האריך בזה

לרפואת	אביגדור זאב הכהן בן ביילא
	דוב בער בן שבע
	יהודית בת חיה שרה
	יונינה בעס בת תעמע
	יעקב בן אסתר
	עטרה רחל בת שרה מרים
	רוזה פייגא בת קיילה

The End Of Psak

The mishna in Avos enumerates the order of the chain of tradition: Moshe from Sinai, to Yehoshua, the Elders etc. until the Anshei Knesess Hagdola. Then the mishna continues throughout Avos with statements of Tanaim in the order of the tanaim as they progressed throughout the generations. 

The Rambam in his hakdama to the Ya"d Hachazaka continues and enumerates the progression of the tradition until Ravina and Rav Ashi - 40 generations.

The Meiri continues and lists the rabbis of the tradition until his time. 

Why then did the Rambam stop where he did?

Rav Moshe Soloveitchik z"l explained that the Rambam is not teaching us history but rather teaching us a halacha. The gemara [Bava Metzia 86a]  says that Ravina and Rav Ashi were סוף הוראה - the end of psak. Even though Rebbi Yehuda Hanasi had already arranged the mishna, nevertheless until the time of Ravina and Rav Ashi, the Torah was still taught PUBLICLY, without a text, in order to preserve the בעל פה nature of תורה שבעל פה as the halacha says דברים שבעל פה אי אתה רשאי לאומרן בכתב. Only until Ravina and Rav Ashi were the carriers of tradition called חכמי המסורה. Afterwards, we are just passing down a written text. The is no חלות שם - halachic status, of הוראה - psak, when teaching already clearly transcribed material [see Sanhedrin 33b and Horiyos 4a]. That is what the Rambam is teaching us when he lists the Chachmei Hamesorah. 

As we discussed in an earlier post - the Rambam [Teshuva 3/8] lists a special category of מכחיש מגידיה as Apikorsim. These are people who cast aspersions on the character of our Chachmei Hamesorah.

May we merit being faithful to our Mesorah and Chachmei Hamesorah.

	לרפואת אביגדור זאב הכהן בן ביילא
	דוב בער בן שבע
	יהודית בת חיה שרה
	יונינה בעס בת תעמע
	יעקב בן אסתר
	עטרה רחל בת שרה מרים
	רוזה פייגא בת קיילה

  

The Solution To Your Problems

R' Etiel Giladi  

Do you have a problem? Are you looking for a solution? Sometimes, a person talks about difficulties but is really searching for compassion and somebody to listen and not really asking for a solution. Understanding this point is today an indispensable part of guidance for a new groom. Your wife wants you to listen, she isn't looking for solutions. However, during personal therapy people are also interested in solving their dilemmas.

Explaining Dreams

What does "a solution" mean? In today's language, a solution is a way out of a problem – a step, a process, or a way of understanding that will free me from the place where I have gotten stuck, something that will take care of the crisis and help me to progress to a better path. However, in the language of the Torah, the root peh-tav-reish refers to explaining the meaning of a dream (as we have written here in the past, every spiritual therapy can be viewed as explaining a dream).

The explanation is not merely a practical conclusion that allows us to cope with the contents of a dream. First and foremost, it requires deep analysis of the dream, an understanding of the hints within it and its spiritual background. A dream consists of confused fragments of reality which spring up without any special sequence from the unconscious mind, and to explain it ("liftor") we must stitch its parts together ("litfor") and give it meaning. Indeed, the word "patar" (resolved) is translated into Aramaic as "pashar" (explained - a shin and a tav can be interchanged when going from Hebrew to Aramaic). This appears in the book of Daniel with respect to explaining dreams and one time in Hebrew in Kohellet: "Who is wise and knows the explanation of things (pesher davar)?" [8:1]. Solving the contents of a dream means to explain what appeared in it.

When we have a problem, especially something related to the spiritual realm, it is not enough to find a practical solution that will extricate us from the situation. Healing of the soul requires a solution which includes an explanation, deep insight that will give our lives real meaning. There are times when the explanation is also needed to achieve a true solution of a crisis, and without this addition the practical suggestions are not precise and are not efficient. At other times the process must be in the opposite direction – First of all the practical problem must be solved. The person must stop the harmful action, move his mind away from troublesome thoughts, and go back to assume an active role. Only after this is done is it possible to expose the deep roots of the problem. There is also another possibility – that the very act of reaching an explanation solves the difficulty, and that there is no need for changes in practice.

Salvation and Consolation

Why is this solution-explanation so important? Eliyahu the Prophet will give us good news in the future, he will provide salvation and consolation. The salvation is redemption from the difficulties of the exile, the consolation is based on understanding – justifying all the difficulties we experienced, an explanation that we can fully accept about why they were all necessary, and the understanding that this is what led to the redemption. Without consolation, the solution eases the situation from this moment on, but it leaves us with the difficulties of the past. And a solution of the past without any explanation leaves us with a "hole" in our biography – an undesirable and unexplained era that continues to burden us even after it has passed.

This is also similar to another important element of personal therapy: releasing us of our vows, which is based on an understanding of the spiritual motives of the vow. The sages have taught us that a wise man who absolves a person from a vow uproots it, as if it had never happened at all, and doesn't merely cancel it from that moment on. (Canceling a vow, which a husband can do for his wife, only takes effect from the moment that he takes this action.) As opposed to a medical cure, which may leave behind scars and blemishes, releasing a person from a vow does not leave any vestiges of the past. A good process of therapy should lead in the end to a situation where the entire difficult past becomes part of a single path of progress. Once the difficulties are explained, they become part of our growth and learning.

Peace and Perfection

The root "pashar" also appears in the word "peshara" – a compromise. We have been taught that "a compromise is better than a judgement." Every difficulty that we experience is an example of "judgement," a feeling of a lack, the hidden face of G-d, and a complaint about the real world. Compromise shows us that the Holy One, Blessed be He, appears all over the world, peeps out through the cracks at everything that happens, and controls everything by a merciful process of personal guidance. When a person compromises with G-d, when the good and the difficult parts of life "compromise" with each other, he can achieve peace and internal perfection. (Here is a hint of the truth: The numerical value of " yodai'a pesher davar" – He knows the explanation of things – is 876, the same as that of "sar shalom" – the prince of peace – which is one of the names of Mashiach, who will console us for the troubles of the exile and bring about true peace in the world.)

Travelling On Dangerous Roads

Rabbi Yosef Tzvi Rimon

Question: My family has a bat mitzva celebration in Gush Etzion. Am I allowed to travel there at this time, or is this perhaps forbidden because of the danger involved?

Answer: The specific question involves the dangers of travel in Gush Etzion and the roads of Yehuda and the Shomron, but at first glance the question should possibly be expanded to ask how we are allowed to ride in a car in Tel Aviv or other places in the country. After all, there is a constant danger of traffic accidents (which have caused many more injuries than terrorist activity). We can also ask about many other dangers.

The Talmud teaches us that a person should never enter into a dangerous situation and rely on being saved by a miracle:

"A person should never put himself in a dangerous place and say that a miracle will take place for him, perhaps the miracle will not happen. And if it does occur, it will be detracted from his merits." [Shabbat 32a].

On the other hand, in five other places the Talmud allows going into a danger because of the principle that "G-d watches over the innocent ones" [Tehillim 116:6]. In two sources, the Talmud adds that since "many people have walked in a place" one is allowed to go there (Shabbat 129b; Yevamot 72a). That is, one is allowed to go into danger in places were most people often go. This would imply that since tens of thousands of people (and perhaps more) ride on the roads of Yesha every day, the matter is covered by the above verse and the people are protected.

Can one Decide to be stringent and Avoid the Danger?

Is one allowed to be stringent and not rely on the verse, "G-d watches over the innocent ones"? The fact that G-d provides protection can be understood in two ways (this seems to be the subject of a dispute among the early commentators, but we will not go into details here).

(1) It is possible that a measure of danger exists but since many people ignore it one is allowed to do the same, because of the decree that "G-d watches over the innocent ones." That is, the Holy One, Blessed be He, takes care of the majority of people and He does not demand that we act in a way that is different from most other people.

(2) Perhaps the fact that "G-d watches over" the people does not mean that one is allowed to go into danger, but redefines this situation as one where there is no danger!

One possible difference between these two outlooks involves the possibility of being stringent with respect to entering a danger. If we understand that the danger has been removed, there is no reason to attempt to be stringent, since the situation is no longer dangerous at all. (This is what seems to be implied by Rashi, Yevamot 12b – "Meshamshot.")

However, if the danger remains but we have been given permission to ignore it, perhaps one who wants to act in a stringent manner can choose to travel by train or bus (and thereby substantially reduce the danger of accidents). This principle seems to be implied by the Ritva (Yevamot 73b). It is written in the Talmud that one should not perform a circumcision on a cloudy day, and the Ritva adds:

"'G-d watches over the innocent.' For this reason, one who does not want to do a circumcision on a cloudy day is allowed to delay, and it is good that he does not rely on this verse." The Ritva gives credit to the Rambam for this ruling.

This implies that whenever the rule that "G-d protects the innocent" is invoked, a danger still exists but we have been given permission to ignore it. Therefore a person can decide not to ignore the danger, and he can even delay the mitzva of a circumcision in order to avoid this level of danger. It would then be correct not to perform a circumcision on Shabbat under these circumstances. This would imply that a person who prefers not to travel to Gush Etzion at this time is allowed (according to the opinion of the Ritva) to refrain from the trip, and he is not considered as not showing a proper level of faith.

Facing Danger in Order to Support Settling the Land

It is possible that with respect to a trip to Gush Etzion there is another factor, in addition to permission to do something that might be dangerous. Tosafot discuss the fact that a husband can force his wife or a woman can force her husband to move to Eretz Yisrael (Ketuvot 110b). According to what they write, in their time one could not force another to move to Eretz Yisrael because the route was fraught with danger: "This ruling is not in force today since the roads are dangerous." Thus, they write that one should not put himself in danger in order to move to Eretz Yisrael.

However, Rabbi Yehuda Halevi writes that for the purpose of moving to the land even greater dangers are permitted:

"And if the man who rises up to Eretz Yisrael puts himself into greater dangers because of his yearning and his hope of being forgiven for his sins, he has a good reason to expect to be forgiven for putting himself in danger ... He knows that this path of his is better than the path of men who put themselves in danger in order to wage war..." [Kuzari, Section 5, 23].

In addition to these words of Rabbi Yehuda Halevi, we know of many great men of Yisrael who did indeed put themselves into danger in order to move to Eretz Yisrael. One example is the Maharam of Rottenberg.

How could Rabbi Yehuda Halevi allow a person to put himself into great danger for Eretz Yisrael? Perhaps the matter stems from the laws of war and conquest of the land. According to the Minchat Chinuch (Mitzva 425), since in every war there is mortal danger (always leading to some casualties), the very command to fight against the Seven Canaanite nations takes precedence over the rules of mortal danger. Perhaps every trip in the land is part of the process of settling Eretz Yisrael and helps in the effort to keep the land in our possession. However, it is more reasonable to suggest that all of this is relevant only when an actual war is taking place.

It is therefore more reasonable to explain the matter as follows: The nation of Yisrael accepts a much higher level of danger than usual for the act of rising up to the land, because we understand that a true Yisrael-like life is only possible in the land, and that we must go through a process so that in the end the nation will live in this land in a stable and safe way. Thus, for matters involving settling the land, the level of danger that is allowed because of the rule that "G-d protects the innocent" is increased over the normal level, and it includes greater danger than the normal situation.

Therefore – since in any travel in Gush Etzion and similar places we are giving added strength to the people who have been watching over these sites in Eretz Yisrael for many years, such travel is included in the positive value of settling the land (with respect to the matter of G-d "protecting the innocent").

In addition, since the travel is secured by the defense forces, this level of danger is allowed, and we should not avoid the trip.

In Practice

We are allowed to travel in the areas of Eretz Yisrael, including Yehdua and the Shomron, since many people travel throughout these areas, and the nation of Yisrael commonly accepts this level of danger for matters related to taking possession of Eretz Yisrael. It goes without saying that we should take the routes that most people recommend, and we should take proper precautions when we take dangerous roads.