The Freedom to Choose

(printed in the Jewish Press, April 19, 2019)

There is release from bondage, and there is release from bondage

In the run-up to the wonderful Yom Tov of Pesach that is upon us, we prepare in many ways for Yom Tov, cleaning, buying, selling, preparing Divrei Torah for the Seder, and various other ways.  One way that really ought to occupy our time, however, is planning for freedom during zman chairuseinu.
  
Baruch Hashem, for the most part, this does not mean striving for physical freedom for most Jews in the reality of 5779/2019.  Other than waiting for Mashiach, most Jews (at least those not behind tight security in Europe or under siege in yishuvim near Gaza) are free to come and go as they choose physically.  But perhaps a more important area of freedom is that of the spirit. To be able – from a place of knowledge and open-mindedness – to choose to live according to the best and truest values that one can.  

For us, of course, that means the free willed choice to live according to Torah values and not being coerced to live according to the values and cultural mores of an alien belief system.  For too many years, in Eretz Yisrael, that was the case for hundreds of thousands of Israeli children, who were brought up in a system that taught them that Torah and Judaism was a collection of backward and primitive ideas, that perhaps had some values in keeping the Jewish people together throughout the thousands of years of Diaspora.  Any intelligent and enlightened person would realize that in the new Modern State of Israel the holiest thing that could be done with the old Judaism was to dump it in the nearest dustbin, and rather participate in the new Jewish definition of Judaism as the culture of the secular State of Israel.  One of the epicenters of that way of thinking was the crown jewel of HaShomer HaTzair kibbutzim, Ein Charod.

Nestled in the eastern Jezreel valley in the shadow of Har HaGilboa, Ein Charod became the symbol of militant secularism in Israel.  Pork dinners on Tisha B’Av, Yom Kippur completely and specifically unobserved, optional Shabbat where every kibbutznik chose the day of the week that would be their day of rest, and of course, militantly secular education of the children – that was the norm of Ein Charod.   Various great Rabbis tried – the place was visited twice by the saintly Rav Kook zt”l – but it seemed like a hopeless place from a Torah point of view.  Some expressed some hope – the Ponovezher Rav is quoted as having said “Prepare tefillin for the people of Kibbutz Ein Charod!”, but even his most die-hard students thought that the great Dreamer had gone too far.

Fast Forward seventy years.  Over the past decade, several organizations, particularly Ayelet HaShachar, have found a way to penetrate that place.  Two years ago, the Kibbutz dining room that served neveilos, treifos, and pork for decades was converted into a kosher facility.  Ayelet HaShachar helped erect a shul, and now there is a vasikin minyan every morning, besides of course a nice attendance on Shabbos.  And this month an amazing occurrence – Ayelet HaShachar has opened a Mehadrin Matza factory in Ein Charod.  Groups from all over are coming to bake Matzah there, as a non-profit operation – with much of the Matzah going to the hard-hit communities near the Gaza border.  It is an unbelievable achievement!

It is a statement that even from abysmal levels of tumah, from deep and systematic brainwashing of generations of children to an anti-Torah anti observance mindset – our heritage remains deep within the Jewish soul, ready to break out and return home once again.
As the Torah says about Eretz Yisrael and about the Torah – they are a Morasha – legacy that will continue for future generations of Jews, even if the legacy has to skip a generation or two.

It is a statement to all of us that we need not be shackled and bound by past habits and attitudes.  That we have the freedom to step out, and grab hold of Hashem’s outstretched redemptive hand, and let it guide us to meaning and truth-filled lives, until the final redemption, speedily in our days.

The burning of Notre Dame - pre-Passover rumination

(Printed in the Queens Jewish Link, April 18, 2019)

On those occasions when I could break away from Pesach preparation over the last few hours, it seemed that all the news centered on the burning of the Notre Dame cathedral in Paris. It was amazing to me to see how many people were outraged or saddened or pained by the burning of this building. On my visit to Paris a few years ago, my tour bus passed the cathedral several times, and despite the many impressive buildings in Paris, it stood out.  Hailed by some as the “most important building in Western Civilization, the iconic, massive and grandiose structure hundreds of years old was certainly quite a sight, and perhaps that is why it has saddened so many.   Perhaps it was because this has only been the most recent and famous houses of worship being attacked in a spate of tragedies throughout France. 

But as a Jew from New York transplanted to Israel, I was not quite able to process how this seemed to be so much more than many other fire tragedies that occur. I looked around a bit and found that there are some interesting things for us to ponder. Notre Dame was built in the 12th century at the time of King Louis IX, later known as St. Louis, who was a virulent anti-Semite. He engineered an infamous debate between four of the Baalei Tosafos, led by the great Rav Yehiel of Paris and Rav Moshe (the Count) of Coucy and Christian scholars led by the evil apostate Nicholas Donin, a student of Rabbi Yehiel before converting. As Baruch C Cohen from Los Angeles wrote earlier today, 

 “Donin recommended to the King that if he wanted to get rid of the Jews once and for all, the only way to do that was by destroying their Torah. The King and the Church had all copies of the Talmud confiscated in March of 1240 and placed in the Place De Greve, a public square in Paris, which is the current location of city hall and the mayor’s office. In all, there were 24 cartloads of Talmud, thousands of volumes.

One must understand that this was before the advent of the printing press – each one of those volumes was painstakingly handwritten, and in many cases, was the only copy we had of that particular section of Chazal. 

“The King invited the four rabbis to debate Donin, the fate of the 24 cartloads hanging in the balance. Transcripts of the debate exist, and even according to the Latin transcript it was by no means a win by Donin. The disputation revolved around whether the Talmud commands Jews to despise non-Jews and Christians. The results of the debate were predetermined, and although Donin wasn’t able to prove his position, the fate of the volumes of Torah was a foregone conclusion, and in 1242 the Gemaras were burnt. 

The Jews were shocked, never imagining that the Church would commit such an act. On 9 Tammuz 5002 (1242 CE) bloodcurdling, hate-filled cries echoed through the streets of Paris. “Bring the books!” shouted the frenzied mob. Twenty Four wagons, filled with close to 12,000 handwritten manuscripts of the Talmud, are brought to a stake that has been set ablaze in a public square, opposite the Notre Dame Cathedral. The proceedings were overseen by the priests, who had front-row seats to view the event. Royal guards lifted the seforim from the wagons and cast them into the raging fire.

The ramifications of this were tremendous. Each one of those volumes was handwritten, and many of the volumes had the actual handwritten glosses of the Baalei Tosafos written in their margins, to be lost forever. 

The Maharam M’Rutenberg, known as the last of the Baalei Tosafos, (not so well-known as my ancestor)  was a 27-year-old student at the time, and wrote one of the most stirring Kinos that we say on Tisha B;Av, שאלי שרופה באש, (She who was burnt in Fire asks..) to mourn this tragedy, which was one of the worst days in medieval Jewish history.

It is evident in this Kinah that he saw this event potentially as the end of Torah as we knew it. (In subsequent Responsa he refers, at times, to the fact that there were no seforim available for him to research a Halachic issue).He woefully compares the glory of the giving of the Torah to its current state. He laments “no longer will I hear the voice of your singers” the voice of Torah has been stilled, and there will no longer be any Torah scholars. The Torah is the glue that keeps us going throughout golus, that binds us together and to our Father in Heaven. In fact, this event was – for a long time – the end of the Torah community of French Jewry; the Ashkenazic center of Torah moved to German cities, including Ruttenberg. But Netzach Yisrael lo Yishaker - the tenacity and resilience of the Jewish people cannot be overestimated. As the Maharam himself predicts at the end of the Kinah, Torah will prevail. 

 In the midst of the Kinah, however, he makes a remarkable prediction 

עוֹד תִּגְזוֹר לִשְׂרוֹף דָּת אֵשׁ וְחֻקִּים וְלָכֵן אַשְׁרֵי שֶׁיְּשַׁלֶּם לָךְ גְּמוּלָיִךְ

צוּרִי בְּלַפִּיד וְאֵשׁ הַלְבַעֲבוּר זֶה נְתָנֵךְ כִּי בְּאַחֲרִית תְּלַהֵט אֵשׁ בְּשׁוּלָיִךְ

Praised is He who will repay your deed, My Rock will come with lightning and fire; It is for this that in the Final DaysYour eaves will be lit with fire 

We have no news yet as to why the fire occurred or who set it (if it was arson). It is interesting that this is only the latest of quite a few churches (and synagogues and mosques) being set on fire. 

But I do want to reflect on two interesting aspects of this spectacle:

First – Notre Dame has a mixed history with the Jewish people. Besides the terrible events of 1240 described above, one of the most famous works of art that were featured in the ornate sanctuary were two striking statues. "The statues, known as Ecclesia and Sinagoga, and generally found in juxtaposition, are a common motif in medieval art and represent the Christian theological concept known as supersessionism, whereby the Church is triumphant and the Synagogue defeated. Sinagoga is depicted here with head bowed, broken staff, the tablets of the law slipping from her hand and a fallen crown at her feet. Ecclesia stands upright with crowned head and carries a chalice and a staff adorned with the cross."  

It should also be mentioned, however, that Notre Dame also served as a hiding place for over 8,000 Jewish children during the Holocaust by the French Underground and the leaders of Notre Dame. 

All of this was very interesting and enough to pull me away from scrubbing the oven quite a bit, but it made me wonder – assuming the Maharam’s prediction was coming true - why now? What connection was there between long-ago events and today? 

Given that it is virtually Erev Pesach, I thought of the well known famous connection between Pesach and Tisha Bav. The Midrash tells us that based on a numbering system known as “At Bash”, one can draw parallels between the first and last letters of the Alef Bais (Alef and Tav – “At”), the second letter and the second from last letter (Bais and Shin – “Bash” and so on. Using this, they point out the first day of Pesach (Alef) falls on the same day of the week as a holiday starting with Tav that year – Tisha B’Av. The second day falls with a holiday starting with Shin – Shavuos…and so on. (see below for the full list)

At first blush, that sounds odd. Passover – the Holiday of Liberation and Freedom – of leaving the Exile – is to be juxtaposed with Tisha B’Av, the Holiday of Slavery and suffering – of Entering the Exile – what can this mean? 

Much has been written on this topic, and that oven (and my wife) are calling. However, one quick thought relates to another of the Kinos, in which we compare When we out of Egypt to When we went out of Jerusalem; a Kina that is usually song in a melancholy tune.
באתי ממצרים -- בצאתי מירושלים  

which is underscored by the fact that Tisha B'Av always falls on the same day as the first of Pesach (This year Shabbat).*

Furthermore, I did the math, 2019-1242 = 777 years since that day.

A gematria calculator revealed that 777 is gematria of:

       יתגלה הגאל בן דוד עם אליה הנביא

      The Redeemer and Eliyahu HaNavi will be revealed

 and

      כי משיח צדקינו יבא ויגאלינו  

that Mashiach will come and redeem us.

who knows? 

Hoping for a Geula Shelaima

חג כשר ושמח
------

PS According to a well known numerology system the days of the week that Pesach falls on is the same as the other holidays of the year:

.א"ת, יום א' של פסח יהיה תשעה באב באותה השנה; 

.ב"ש, ב' של פסח יהיה א' שבועות; 

.ג"ר, ג' של פסח יהיה א' ראש השנה; 

.ד"ק, יום ד' של פסח יהיה קניין התורה והוא שמחת תורה; 

.ה"צ, ה' של פסח יהיה צום כפור; 

.ו"פ, ו' של פסח יהיה פורים שלפניו באותו השנה. 

.ז"ע, ז' של פסח יהיה יום העצמאות.

(ביום בו חל פורים יהיה ל"ג בעומר והסימן פל"ג (או"ח סי' תכ"ח א