Crossing G-D's Goal Line at MetLife Stadium

Although January 1 is an important date on the secular calendar, it usually has little significance in the Torah community. Other than getting used to writing a different number on checks and having an extra day off (in Chutz LaAretz), it generally does not engender much excitement.

This year, of course, is different – it will be the date of the grand Siyum HaShas.  It marks a time to celebrate the Torah in an almost unprecedented way, as hundreds of thousands join in celebrating the tremendous accomplishment of so many tens of thousands of learners. This is very important in several ways:

We have not only survived – we have grown and prospered and have truly arrived as a community! We are a huge, dynamic, and growing force – indeed, we are the present and future of the Jewish people!"

First, the many sold-out stadiums are a dream come true beyond the wildest dreams of the survivors of the Holocaust just a generation ago. They were incredulous at the thought that the Torah world would ever be resurrected in the alien secular world that dominated the landscape both in the Diaspora and Eretz Yisrael.  The depth and breadth of the Torah community, as represented by this massive display of fealty to the importance of Torah learning and observance, is a colossal statement that "We have not only survived – we have grown and prospered and have truly arrived as a community! No longer are the Orthodox the poor stepsiblings of the Reform and Conservative movements. We are a huge, dynamic, and growing force – indeed, we are the present and future of the Jewish people!"

Secondly, given the location of the Siyum at some of the premier sports cathedrals around the world, several of the speakers are sure to make the fairly obvious point regarding the famous prayer of Rav Nechunia ben Hakannah that is recited at every Siyum:

We thank You, G-d, for making it our lot to be among those who dwell in the House of Study, and not of those who sit in the corners ... We arise early and toil in Torah, while they rise early and engage in worthless pursuits ... We labor... and receive a reward, while they labor and will not be rewarded. We run . . . towards eternal life, while they run to the grave...

They may not state it explicitly. Still, there will be a clear inference at the differences between the typical beer-drinking, tailgate-partying NFL crowd – who cheer their muscle-bound heroes as they try to move a small pigskin ball down the field – and the scholarly, spiritual, intellectually inclined thousands who are heroes of another kind. Mild-mannered heroes who face the same stresses of life as all of us, while relentlessly engaging in an often difficult and complex daily intellectual pursuit – no matter how busy or tired or stressed out – for a long period of time. Anyone familiar with the challenge can attest to the determination required to make it through any medium-size mesechta, let alone the entire Talmud. Nevertheless, it seems to me that there are some positive comparisons that can be made to the regular inhabitants of the stadium in addition to the negative ones.  And those comparisons are important, particularly in the Chanukah season.

Clearly, a major aspect of the Chanuka story is the relationship between "Greek culture" and Torah values. It may come as a surprise to some, but the challenge of Greek to Torah values continued for hundreds of years. The Greeks arrived with Alexander the Great in 332 BCE. Their culture increasingly dominated the Jewish community for 165 years until the Hasmonean revolt in 167 BCE, continuing – most unfortunately – under the mostly Hellenist Hasmonean Kingdom for another hundred years after the brief glorious period of the Chanukah story. ++  One of the reasons that it took so long for the revolt to take place (and that its effects were mostly short-lived) is that – when kept in the proper perspective and boundaries – there is much in "Greek culture" is, in fact, positive, and that can enhance a proper Torah lifestyle.

Alexander was welcomed with open arms by the Jewish community, and he initially brought much that was good.  It was only over time when Hellenistic values began to become primary and Jewish values secondary, that troubles began.  It happened again with the grandchildren of the Hasmoneans who became corrupt and decadent.  And the challenge continues for us today as well, as we seek to keep our Jewish values primary as we embrace much of the Western society around us.

A Daf Yomi finalist has more than a little in common with the elite athletes that make it to the NFL

By way of illustration, let us consider that there might be more to learn from the MetLife venue than merely to congratulate ourselves on our higher calling. In fact, a Daf Yomi finalist has more than a little in common with the elite athletes that make it to the NFL. Although not in vogue in the Yeshiva world, it is well known among educators that so long as it is kept in proper perspective, sports can play a very positive role.  They are an important part of training youngsters to strive for excellence and push themselves beyond preconceived limits in the pursuit of a goal. Whether it is in garnering the physical and mental toughness to keep practicing a skill until it is mastered, or the pushing of one's mind and body towards ever-increasing levels of strength and endurance, or the importance of strategy and delaying short term pleasure to accomplish a long term goal, or in learning the importance of teamwork and appreciating the role that every team member plays, to balancing the different demands on one's time, attention, energy, and passion, organized sports can provide excellent training in the development of a mature, responsible adult who is ready to take on the challenges of life.

Furthermore, the level of dedication that it takes for anyone to make it to the roster of an NFL team is worthy of respect and admiration.  Anyone who finds success on a major league team did not get there by innate talent alone, but by combining G-d given gifts with the expending of countless hours of blood, sweat, and tears to achieve that station in life. It is perhaps the toughness of mind and spirit, in addition to body, that is required to win, that attracts the attention of many famous intellectuals, who are known to be rabid sports fans.  (I have a sneaky suspicion that more than a few Daf Yomi learners have a secret propensity to watch an NFL game occasionally, and being in the stadium will thus be exciting for them on another level as well. . .)

In summary, then, the value of professional sports for a Torah Jew is not simple.  On the one hand, if it is merely mindless entertainment, it might not be forbidden per se, but has little value. I often recall that a perfect encapsulation of professional sports was once phrased by a famous sportscaster that "My job is to create the illusion that it matters".  It is of constant amazement to – say learners of Daf Yomi – that millions of people get crazed in their passion over which group of overpaid jocks won a ball game, and can discuss the statistics and odds for hours, while their eyes glaze over at even the most non-trivial Torah thought. Truly, “we thank You, G-d, for making it our lot to be among those who dwell in the House of Study, and not of those who sit in the corners …"

On the other hand, appreciation of the work ethic that it takes to excel and become a champion, the grace, and beauty of those who have perfected their abilities, can be a positive influence in one’s life and a source of inspiration towards hard work and achievement.  (Space does not permit a full discussion here, but there are many classic sources, particularly the Rambam that speak of the halachic imperative of striving for fitness and keeping one’s body healthy and strong for Avodas Hashem **)

If that is the case, then the deeper p' shat in Rav Nechunia ben Hakannah's words might lie primarily not in the initial comparison (“we rise and they rise”), but in the contrasting purpose (“we rise for X while they rise for Y”).  One might correctly appreciate the training of an athlete as time well spent, but only if the final goal is truly a worthy one. If the goal of improving one's mental and physical capabilities is only to excel in this-worldly activities, it is ultimately for naught. In the words of Kohelet, anything that is purely for improving a temporal life of here today and gone tomorrow, or for what is “under the sun” – is ultimately valueless, or "Hevel Havolim".  But if the goal is to bring us to enhance our Jewish values and enter the World to Come with the maximum of accomplishment in this world, then perhaps more than grudging admiration might be granted for those who rise early and work and run to prepare themselves for a Higher calling.

The relationship between the ethic of spiritual, intellectual striving and that of beauty, grace, physical excellence is a tension that has always been there, before the challenge of Hellenism, all the way back to the sons of Noah. Pure energy, as represented by Ham was to be made subservient to the spiritual Shem, and the esthetic Yaphet. The ideal is expressed as:

יַפְתְּ אֱלֹקים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם

May Hashem enlarge and beautify (the beauty) of Yaphet, 

and make it subservient within the Tents of Shem/Israel (Bereishis 9:27)

Rather than just drawing contrasts, it might behoove us to appreciate the ethical aspects of sport, art, and beauty under the influence of the Torah.  As we sit in a great tent of Yaphet in order to appreciate the great achievements of Shem, may we look forward to the time that we are able to fully actualize the blessing of harmonizing all of the these in the proper way in Hashem's eternal plan.

An excerpted version of this article appeared in the Dec 27 edition of the Jewish Press

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++ I have used the conventional dating of these events accepted by most historians.  These dates conflict with many dates in our mesorah.  I did not get into this issue here.  For an interesting treatment of those issues, see a short version , or an excellent book on the topic.

** A very interesting discussion of the subject of Sports in Halacha was recently featured on Headlines, with many soources brought, particularly by Rabbi Mordechai Becher.

The Furor over Rav Firer

Hyper-partisanship has claimed yet another victim – this time a person who – in normal times – would be considered a tzaddik; a saintly man.  And while the vultures crow over their misbegotten victory, we are all the sadder for it.

Rabbi Elimelech Firer is a phenomenon in Israel.  A Belzer Chasid without standard medical training, he has developed an encyclopedic and in-depth knowledge of both state of the art medical procedures and the best practitioners.  For over forty years, he has used that knowledge to give expert advice to countless people who have turned to him, absolutely free of charge.  Widely recognized for his work, he has won a richly deserved "Israel Prize" awarded to a prestigious group of select citizens who have made outstanding lifelong contributions to the betterment of Israeli society.  Here is how the website of Ezra LeMarpe, the organization which carries out his vision, describes his work:

Ezra Lemarpe is a nonprofit medical support organization founded by Rabbi Firer in 1979. It handles thousands of emergency calls and has become Israel's leading medical referral expert. Rabbi Firer's up to date knowledge in many areas of medicine has led him to develop a data bank on the world's top medical specialists. People come to the Rabbi, not only for help in medical diagnosis but for advice where to best be treated and by which doctor. 

Rabbi Firer's vast knowledge and care for any human being, no matter race or religion, has also led him to develop desperately needed services for the sick all over Israel. All these services are provided free of charge.

In addition, Ezra Lemarpe offers a wide array of assistance such as rehabilitation centers, ambulance services, transport of patients overseas, medical equipment loans, services similar to Chai Lifeline for sick children and their families, and much more.  Of course, running such an organization requires large amounts of money, and fundraising is an integral part of the process.

In response, the idea arose of a concert to benefit Ezra LeMarpe, billed as a tribute to Israeli musical icon Shlomo Artzi. Although not fully observant, Shlomo Artzi is traditional, and has warm feelings towards Rav Firer and his organization; he was thrilled at the opportunity to help.  Besides the personal medical advice he had received, Artzi knew of many, including his colleagues in the music business, that had similarly benefitted. A concert in which many singers would perform Artzi's music seemed like a wonderful idea.  The target audience for the event to be held in the large Heichal HaTarbut in Tel Aviv was to be a cross-section of Israeli society, with religious and non-religious enjoying an evening of pleasant music together.

Rav Firer, who would obviously be the guest of honor at this concert, made only one stipulation.  He asked that the performances feature male singers only, as he did not want to be subject to hearing Kol Isha – the singing voice of a woman performer.

Kol Isha is a well-known Halachic prohibition, much disliked by feminist activists.  Although there are certain exceptions and lenient views that perhaps allow men to hear women singing in limited circumstances (which go beyond the scope of this essay), there is no question that hearing a female singer singing solo live in a public forum is prohibited. As a result, Rav Firer asked that the performers at a concert devoted to honoring him and his organization, at which he would be sitting front and center, not include female singers.

As soon as this became known, all hell (literally) broke loose.  Feminist activists started complaining that this was a horrendous example of "Hadarat Nashim"  —  a term that has come to mean "exclusion, demeaning, and belittling of women".  Liberal columnists in the Israeli press and pundits on the radio and TV spoke of the scorn of women by Haredim. They derided the misogynist and hateful attitudes of religious observers and encouraged all male singers to boycott the event.  They even implicitly threatened those who performed, including Shlomo Artzi, with severe repercussions if he dared to go on with the concert.  Artzi's pleading that throughout his career he had sung with and supported female artists and that he merely wanted to honor the Rabbi's desire to observe halacha was mocked.  

Predictably,  one performer after another (including guitarist Avi Singolda who regularly is featured on Haredi music productions) canceled their performance.   Piously citing their refusal to violate the dictates of their conscience in an event designed to demean women, they refused to have their name associated with an organization that engaged in primitive prejudice.  The level of hate and invective directed at Rav Firer for his supposed bigoted intolerance was frightful and growing.  Day after day, the press had a field day with this story.  It got so that even ordinarily reasonable people were saying the most terrible things.  A (law) colleague of mine, whom I usually respect, had the following to say on Facebook, using a "clever" play on the Rav's name, with a picture of Hitler יש"ו:

This Rabbi Fuhrer would prohibit women from singing in his fundraising event! It is illegal under the laws of Israel and the United States. I bet he is raising money in America too. It is gender and religious discrimination. He better surrender his fund's certificate of non-profit organization

Recognizing that attempting to go on with the concert was doing more harm than good, the concert was canceled, to the delight of the haters — and we are all the poorer for it.

The Israel Women’s Network ( who recently spearheaded efforts to torpedo concerts that provide separate seating for those who want to sit separately) welcomed the cancellation in a statement: “We must not accept any case of exclusion in the public sphere since that affects the status of women in all fields of society — from academia and the military to workplaces. We praise the artists and the Philharmonic for not agreeing with the erasure and silencing of women. Even a good goal cannot come at the expense of women.”

By contrast, Transportation Minister Bezalel Smotrich, reacted with outrage to the development, and called it “a low point in Israeli society.”

“The liberal lunacy has won,” Smotrich added. “Every man and woman who is an Israeli citizen should feel embarrassment and shame over the humiliation of a huge Ba'al Chessed.”

Although American readers may not have been subjected to the daily garbage on this topic, they are more than familiar with the tactics.  The animus and hatred that have been directed at anything to do with President Trump are unprecedented.  I am among those who did not vote for him (or Hillary) and am often exasperated by his immature and crude comments and the unnecessary fights that he engages in.  But I am quite happy overall with his performance as President, and of course in his great friendship towards Israel.  And I am profoundly troubled and angry at the nonstop hatred that he has been subjected to since the moment that he was elected; long before he took office, the impeachment talk began.  The campaign to discredit another good and decent man, Justice Brett Kavanaugh, was almost a mirror image of what was going on with Rav Firer – the only difference being that Rav Firer pulled out before the going really got ugly; before truly revolting sewage with which to smear him was invented.

These terrible battles are ripping us apart, as Americans, as Jews, and as decent human beings.  The intolerance for someone with a different opinion, the unwillingness to accept anything that goes against one's own values and non-recognition that good and decent people may hold different – but no less valid – values is killing us.   Thank G-d for people like Rav Firer, who will continue to help men and women, religious and secular alike, and embody the teaching in Gittin 36b ""those who are insulted but do not insult others, who hear their shame but do not respond, who act out of love and are joyful in their suffering, about them the verse states: 'And they that love Him are as the sun going forth in its might' (Judges 5:31)." 

It is time that society stands up to the bullies who seek to destroy anyone with whom they disagree and engage in character assassination of those with whom they differ.  It is time we no longer countenance Liberals who believe in liberal values toward anyone except non-liberals and Conservatives who do not allow other voices to be heard (far less frequent).  If we fail to do so, we face a growing civil war that can have disastrous consequences.

Published in the Jewish Press - Nov 15, 2019

A season of Remembering -- Amalek!

Apparently, it is one of the most important mitzvot. 

There is no other mitzva for which we have an absolute annual Torah-level obligation to hear directly from the Torah, and one of only six that we are required to think about at least once a day. But frankly, at least from the perspective of Jewish outreach, it is one of the most difficult for us to relate to. We are required to remember what Amalek did to us as we left Egypt, and therefore never to forget to exterminate the nation of Amalek from under the Heavens

• No matter that according to most Poskim the nation of Amalek no longer exists as a discernible entity after the extensive transfers of population by Sanheirev
• no matter that in virtually any practical case of meeting an actual Amalekite we would refrain from performing this mitzvah due to the entity and antisemitism it would cause
•  no matter how difficult this would be for virtually any Jew to perform

The obligation to concentrate on this mitzvah remains in place.

Why am I thinking about this Mitzvah as we approach the Days of Judgment? To be honest, it is not because I am doing repentance for not having killed any Amalekites this year. Rather, given that we read about this just before the Days of Awe, it got me thinking about its relevance to this time.  Particularly so, as I have been reading the Targum of Yonanson Ben Uziel this past year, who often offers startling and unusual comments for our consideration. The Torah describes the dastardly act of Amalek thus:

אֲשֶׁר קָרְךָ בַּדֶּרֶךְ וַיְזַנֵּב בְּךָ כָּל הַנֶּחֱשָׁלִים אַחַרֶיךָ וְאַתָּה עָיֵף וְיָגֵעַ וְלֹא יָרֵא אֱלֹהִים

How [Amalek] happened upon you on the way and cut off all the stragglers at your rear, when you were faint and weary, and he did not fear God. (Devarim 25:18).

Yonason Ben Uziel “translates”:

Amalek happened upon you on the way, and killed all of those among you who were considering turning away from my commandments.  This refers to the men of the tribe of Dan who were engaged with idolatry.  The Clouds of Glory expelled them, which caused them to be weary and tired, and the Amalekites would taunt them, and not fear Hashem.

In other words, Amalek’s victims were egregious sinners; idolaters who were not tolerated by the holy Clouds of Glory. (The same clouds that apparently could tolerate Dasan, Aviram, Korach, and other famous sinners).  These sinners were banished from the camp, left to their own devices, and were subsequently set upon by Amalek.  Because of the attack on this small disreputable group of sinners, we are to bear eternal enmity for Amalek and annihilate them if possible.

Which, of course, begs the question – why are we so protective of this bunch of sinners?  So much so that we must never forget or forgive those who hurt them?  Why do we not say, “Well, since the Clouds of Glory saw fit to spew these sinners out as unworthy of being part of the greater Congregation, they should be left to eat the bitter fruit of their actions.”  Why did we go to war to avenge them and do we take their memory so seriously over 3,500 years later?

In truth, Chazal cite a variety of reasons for our eternal animosity towards Amalek – space does not permit a full discussion.  Clearly, a main one is that we are never to tolerate pure evil – hence the connection between Parshas Zachor and Haman. 

We are not a complete people who can approach the Almighty unless we have an awareness that we – all of the Jewish people – are in the same boat together

It seems to me, however, that Yonason Ben Uziel is pointing us to an important aspect of our Nationhood; that we must embrace our sinners, and not write them off.  Remember! They are also part of the Jewish people. They deserve our love and concern, and we must be prepared to fight for them if they are threatened as much as anyone else.

 As Rav Soloveichik famously said in his 1956 letter explaining the limits of cooperation with non-Orthodox Jews, that while we have our differences with them that must not be broached, in regard to the rest of the world, “klapei chutz, all groups and movements must be united.  There can be no divisiveness in this area, for any division in the Jewish camp can endanger its entirety . . . In the crematoria, the ashes of Hasidim and Anshei Ma’aseh were mixed with the ashes of radicals and free-thinkers, and we must fight against the enemy who does not recognize the difference between one who worships and one who does not.”

Perhaps the critically important lesson being emphasized by this mitzvah is the vital importance of Jewish unity. We must emphasize our obligation to defend our fellow Jews and to never forgive those who attack any of our brethren, even the spiritually lowliest.

This is a major theme of Yom Kippur.  Before we can start our Holiest Day – just before Kol Nidrei – we make sure that we are able to pray together with the Avaryonim – the sinners.  We are not a complete people who can approach the Almighty unless we have an awareness that we – all of the Jewish people – are in the same boat together.  We beseech the Almighty on behalf of all of us – we do not stand as worthier than anyone else.  All of us desperately need His Grace and Compassion; together, k’dalim uk’rashim dofaknu dolosekha, as hopelessly poor and weak do we knock upon Your door.

We are living through a time of extraordinary divisiveness.  The political battles going on both in America and in Israel are at fever pitch levels, and getting worse.  It has gotten so bad that people are letting differences of opinion and views tear apart friendships, families and close relationships.   Within the Jewish world there is so much animosity and intolerance between those who are zealously religious and zealously secular, and among different shades in between.  Although there are some wonderful people and organizations (such as the Ayelet HaShachar group that I work with) that are working hard at drawing hearts together, there is so much yet to accomplish.

When we merited having Chief Rabbi Dovid Lau visit in our home some months ago, he emphasized that the most important way to work towards Jewish Unity was to remember the prayer that Rebbe Elimelech of Lizhensk recommended every morning before prayer, “Aderaba, place in our hearts that each of us see the good in others, and not their shortcomings, and that we should talk”.  He did not say that they do not have deficiencies and shortcomings.  They do.  We all do.  But we need to focus on the positive.  And we need to “talk” to each other; to engage, to listen and to discuss.  Far too often we talk about other people, rather than talking to other people.

Perhaps on this Yom HaDin, we might ask the Almighty to help us bridge our differences, see the good and valuable in others – even those with whom we have deep and unbridgeable differences, and remember that we are one people who need each other and respect the strengths that different types of Jews bring to the people as a whole.   As we look to the Dayan HaEmes, the Arbiter of Truthful Justice to review the merits of our cases for continued life – let us undertake to let Him be the only Judge; we will undertake to love every other Jew, and not to look for their faults.  May we thus merit – השיבה שופטיך כבראשונה – to come together under wise and deeply respected leaders who will unite us and lead us to a closer relationship with each other and with the Ribbono Shel Olam, from which all blessings will surely come.

Ksiva VaChasima Tova

Eugen Gluck, Sam Weisinger, Ruth Summers: Three special people I had the privilege to know

This past summer has not been kind to my erstwhile friends in Forest Hills.  Within the space of a few short months, five members of the Young Israel of Forest Hills whom I loved and cherished passed from the world. Three of them survived the Holocaust, and I wanted to share my thoughts about how special each of them was.  This morning Eugen Gluck, last week Sam Weisinger, last month Ruth Summers עליהם השלום.

May we know no more sorrow
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Eugen Gluck ז"ל

We all knew that this day would come.  Man does not live forever, and nothing can stop the inevitable processes that are the end of us all.  Even as in the middle of my writing of this hesped, my daughter Ashira gave birth, and once again brought to mind that דור הולך ודור בא (Generations come and generations go - Kohelet 1:4), and the world goes on.  Even the most alive, passionate, successful and thriving people eventually go to the Olam ha Emes.  

The slow approach of the end has been apparent for years, as his strength and health deteriorated, and activities were slowed and curtailed, although his iron will made him continue as much as he could.  Most of all, with the passing of his life partner Jean ע"ה, his magnificent life slowly approached closure.  But it still seems unfathomable that Eugen Gluck -- that larger than life towering personality -- is no longer בין החיים.

Eugene and Jean built a legendary empire of Chessed, giving, and philanthropy that benefitted Judaism, Torah, the world in general and especially Eretz Yisrael.  I have no doubt that the incredible generosity and concern that they showered on so many important causes and institutions the world over will be duly noted.  But I want to share the impressions that I had of a man who was my congregant, confidante, and inspiration; of how he modeled beautiful and rare qualities that made him truly unique and singular among the pillars of Torah that I have had the privilege to know.

The trait that I would choose that -- to me -- most exemplified him and which he personified more than any other is ענוה -- Humility.  

Humility is a much-misunderstood ethic.  It does not mean having low self-esteem, nor feeling lowly or worthless.  The most humble person in history, Moshe Rabbeinu, had a tremendous sense of self-worth, as we are reading throughout Sefer Devarim, especially in Parshas Re'eh.  Moshe knew full well that Hashem was willing to start the Jewish people anew from him and that he had the privilege of experiencing things that no other mortal ever had or would undergo.  But yet – he was the humblest of men.  This was possible because he knew that although he had been given tremendous gifts and talents, they were not a reflection of his personal grandeur.  Rather, they were a challenge; a reflection of his responsibility to use them for the good of the community.  He had no ego, as he knew that all of his many accomplishments and possessions were a gift from Hashem and that he had a special purpose to fulfill that could be done by no one else. 

Mr. Gluck was truly humble.  Not in any way meek or self-effacing — he was gregarious and passionate and outspoken and confident.  His greeting and signature handshake to one and all was strong and self-assured.  He was not afraid to be center stage, to be the grand Marshall of the Israel Day parade, sponsor of the huge Hakafot Shniyyot in Jerusalem, or the center of attention at the massive Bet El dinner that he sponsored annually.  The names of Jean and Eugene Gluck adorn countless buildings in Bet El, Yeshiva Chafetz Chaim, Young Israel of Forest Hills and Young Israel of Kew Gardens Hills, Shaarei Zedek hospital and many more that I am unaware of.  He was a man of obvious great wealth — the type of wealth that our society associates with celebrities, fame, and fortune.

And yet, he was the simplest and most approachable of men.  He would greet everyone — famous and unknown, celebrated and simple, rich and poor, learned and ignorant — with equal friendliness, interest in their well-being, gracious kindliness and concern.  Never the slightest whiff of arrogance or haughtiness.  Never did he make anyone feel uncomfortable with being with him; he was always searching out for how he could make the people in his life feel better, happier, and more fulfilled.  When asked for a favor, or to wield his considerable influence to help someone, he jumped at the opportunity to serve and to help immediately, with as little delay as possible.   He saw himself, and all the talents and resources that he had been blessed with, as a servant of Hashem, whose greatest calling was to find ways to properly serve Klal Yisrael.

As a Rabbi, he was the ideal congregant.  This was not just because of the incredible financial support that he gave to the shul.  It was not only because of his seriousness about davening, and Torah – he was one of the most regular attendees of all at my shiurim and often contributed important insights to the study.  It was not only because – as a Holocaust survivor of Mauthausen, (one of the cruelest of the concentration camps if one could say that) he was an inspiration in his love of Hashem.  His can-do attitude about building the Torah community so that it would be even stronger than it was before the Nazis יש"ו tried to destroy us was infectious.

Rather, what made him an ideal congregant was the tone he set for decency, humility, and service,  that was an example to all.

Without fail, every time that we would have a conversation, he would end the conversation by saying "I hope you don't mind if I give you a ברכת הדיוט; remember that Chazal have said:

אל תהא ברכת הדיוט קלה בעיניך

Let not the blessings of a simple person be unimportant in your eyes".

Lonni and I often said to each other after such an encounter, "He is no הדיוט.  He is a Prince — a touch of royalty.  He is everything a Jewish lay leader ought to be, as he sets an example for being a true servant of Hashem and the Jewish people.
  
I miss his sage advice, his friendly questions about the well-being of my family, and the many times that he went out of his way to show not only kovod haTorah but pure menschlichkeit.  There were so many examples – the night that he came out in the bitter cold to personally deliver a gift – always with a beautiful, warm, hand-written note – and climbed the stairs to my home when it was already difficult for him, to show his concern and love for my family – was just one of many.

חבל דאבדין ולא משתכחין

Woe to us for those who have been lost, and there is no one who can replace them

May the inadequate words of this ‏הדיוט be in some way expressive of a small amount of the kovod that he deserves, as he goes now to rejoin his beloved Jean, in their well-earned special place near the Holy throne.

‏תהא נשמתו צרורה בנפשות החיים

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Sam Weisinger ז"ל

The passing of this great “little” man, Sam Weisinger, left me particularly sad and wistful.

During my tenure in Forest Hills, I had the incredible privilege of getting to know quite a few Holocaust survivors, who are among the most special people on Earth.  While each of them went through their own unique unspeakable experience, and each of them is heroic in their own way, Mr. Weisinger taught me more than anyone about the power of Emunah and Hishtavus and Love of Hashem and His Torah.

He pretended to be my disciple.  He was among the most regular attendees of my shiurim and was always full of compliments and gratitude for what I had taught him and for the insights that we shared.  Long after I had forgotten some point that I had made years before, he would remind me of how much he had enjoyed a particular Dvar Torah or speech that he had heard from me.  However, the truth was the other way around.  He was my teacher, and I, his unworthy disciple.

He taught me about Love of Torah.  He often had incisive comments to make about the Gemara that we learned together.  He remembered sugyos that he had learned as a youngster in Cheder so many years before – the famous machlokes between Tanna Dvei Chezkiya and Rav Yochanan was one of his favorites. 

Interestingly, it concerned the question of whether one who escaped death was still liable for less consequential payments – ironically relevant to a survivor who escaped death, and whether we would consider them to be absolved of any further debts.  

Very often, when we discussed a topic in the Mishna Berura shiur, he would launch into a discussion of how they dealt with that issue in his hometown in Europe, and what the different minhagim were that affected the matter.  The Torah that he lived and learned in his youth was deeply part of him, and it showed in his learning, and in the beautiful way that he would often lead the Tzibbur as a Baal Tefilah, especially on the Yamim Noraim.

He taught me about Love of Hashem.   He was always full of gratitude for the wonderful life he had lived, for his home and community, and for his wonderful family.  He lived the possuk in this week’s Parsha:

וְזָֽכַרְתָּ֙ אֶת־ה אֱלֹקיךָ כִּ֣י ה֗וּא הַנֹּתֵ֥ן לְךָ֛ כֹּ֖חַ לַֽעֲשׂ֣וֹת חָ֑יִל

Remember always that is Hashem who gives you the strength to establish your wealth

He never attributed any success that he had to anything but Hashem’s benevolence and love.  Which brings me to the way he taught me 

Hishtavus – Equanimity – acceptance of G-d’s will, whether we experience it as pleasant or painful, as the judgment of a Loving G-d.    He said it often – and I was astounded every time – “I saw miracles all around me in the concentration camp, I am so fortunate that Hashem looked out for me and protected me.”  No one can criticize any survivor who had a less generous view – he often said that one who was not there could not possibly understand what it was like — in their wildest dreams.  However, his attitude, of choosing to remember and focus on the good that he saw and on Hashem’s protection of him, was an amazing Mussar lesson in acceptance or hishtavus.

And of course, this was an amazing lesson in Emunah – a rock-solid, unshakeable basic belief in the goodness of the Almighty, despite enduring many difficult issues in life.  A determination to always be pleasant and generous of spirit, to treat others with kindness and compassion, and to be an example of quiet enduring faith in Hashem.

I have no doubt that there is a huge welcome reception awaiting Mr. Weisinger in Gan Eden, as he finally comes to his richly deserved reward.   May he enjoy that reward, taking some time out now and again to put in a good word for his family, friends, students, and Klal Yisrael, all of whom will miss him greatly.

תהא נשמתו צרורה בצרור החיים

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Ruth Summers ע"ה

Lonni and I were very saddened to hear of the passing of a truly great lady, who brought much joy and goodness into our lives and that of countless others.  Ruth was one of the very great ladies of Forest Hills, whom we have thought of and missed quite often.

There are so many fine qualities that one could speak about in thinking of Ruth, but the one that come to mind most is her ever-present joie de vivre -- simple joy of life and appreciation for everything and everyone whom she encountered. She was always full of good wishes, compliments, blessings, and expressions of gratitude for even the smallest kindness that anyone would do for her.  Conversations with her would always very quickly turn from inquiring about her well-being to her inquiries about yourself, your children, and your thoughts.  She was a wonderful example of a person of chessed who was truly and selflessly concerned for others.

She was a very loyal member of the shul.  While she had many difficulties, and suffered many medical challenges, she would try her best to come to shul whenever she could, and missed the davening greatly when she could not.  She enjoyed going to her children’s home and being with her family, but always expressed an almost guilty conscience for being away and not being there with us on Shabbos.  As she grew weaker and could not come to shul even on Rosh HaShanah, she was most concerned to daven at the time that the shul did and thus participate.  I would go to several people’s home on Rosh HaShanah afternoon to blow shofar for them, but it was a special privilege to come to Mrs. Summers.  She was so very happy and appreciative, and really made my day with her blessings and good wishes.

As fellow Yekkes, she would enjoy telling me of her childhood memories in Germany and of the customs and practice of the shuls she was raised in.  Her adventures before and during the war were amazing, and she saw herself as the beneficiary of special Hashgocha Pratis in surviving and starting a wonderful life, first in South America and then in the USA, doing her best to build her family and her community, even during her long years alone after the passing of her husband.

I want to extend my heartfelt condolences to her family – I recall meeting them only once in a hospital room, but remember how proud she was to introduce them to me.  I extend condolences as well to Ellen Kaufman, to whom she was like a second mother, and am grateful to her for all the love and warmth that she brought into her life for so many years.

In this week’s Parsha you will read of the passing of Miriam and Aharon, who were both of very advanced age when they passed, but mourned and deeply and missed greatly.  So it is with righteous people – when they leave us it is truly חבל דאבדין ולא משתכחין “Alas, woe to us for those who are no more, and who leave none behind that are like them”.

May her Neshamah have an Aliyah, and may we know no more sorrow

Rav Hershel Schachter שליט"א on "Libi BaMizrach"

    I wish that I could say that the esteemed Rosh Yeshiva -- whom I am privileged to know a little bit, having been the lucky Rabbi of the shul that hosted a weekly shiur from him for many years -- ever read this blog, or even heard of it. 
    But when I read this Dvar Torah of his today, I wanted to place it here, in order to honor his Divrei Torah, and because he mentions the famous statement from where I took the name.
    For those who cannot follow the entire discussion, the bottom line is that despite the shrinking of the world given the advanced technology of transportation available today -- in which one can literally go from one end of the world to the other in less than 24 hours -- North America may be considered truly far away from Israel geographically (and spiritually).
    I will also note that I sometimes tell people that I when I started this blog living in Oregon, I truly felt that I was בסוף המערב (the end of the west), as anything west of there is the Far East!
    Without further ado . . .
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Libi Bamizrach Va'ani B'sof Maarav

The obligation to offer a korban Pesach begins at twelve noon on erev Pesach, and the korban must be offered in the Beis Hamikdash before shkia. One is considered to be "b'derech r'choka" if he is so far away from Yerushalayim on erev Pesach at noon that even if he were to walk non-stop at a reasonable pace he will still not arrive in Yerushalayim before the shkia[1]. He simply does not halachically relate to Yerushalayim; even if he could travel by horse or car and easily arrive in Yerushalayim before shkia, he is still considered b'derech r'choka. Furthermore, even if he joined with others and became a partner in someone else's korban Pesach, and he managed to arrive before the shkia, he still has not fulfilled the mitzvah[2]. Only one who is b'derech k'rova can become a partner in a korban Pesach and fulfill this mitzvah. All of those who are b'derech r'choka at noon on the fourteenth of Nissan are obligated to bring a korban Pesach sheini one month later, on the fourteenth of Iyar.

After the passing of the Nodah B'Yehuda a dispute developed amongst his close talmidim regarding the nature of this din. Why should derech r'choka be determined by the distance one can walk by foot to Yerushalayim? Was setting the requisite distance based on the pace of travel on foot built in to the very definition of the halacha of derech r'choka, and therefore how fast one could travel by other means was and is entirely irrelevant, or was travel only used as an example, since the average traveler in the days of the second Beis Ha'mikdash would travel by foot, but now that we have trains and cars and the average traveler would certainly use other means of travel, the distance of derech r'choka should be adjusted accordingly?[3]

This debate regarding korban Pesach in the late 1700s was unfortunately not relevant halacha l'maaseh since there was no Beis Ha'mikdash at the time and the korban Pesach was not being offered. The rabbonim said that when the third beis ha'mikdash will be built, techiyas ha'meisim will take place and we will be able to ask Moshe Rabbeinu this shaila.

There is, however, another halacha which is a function of this din which is relevant today. The Gemorah tells us that if someone dies and the family starts sitting shiva, and a relative who is unaware of the death shows up in the home of the aveilim before shiva is over, he picks up shiva from what they are up to and he terminates his aveilus with those who started earlier. The Gemorah[4] says, however, that this is only in cases where the relative in question came from a "makom karov". The rishonim borrow the definition of makom karov from the din of korban Pesach: if the relative was close enough to the beis ha'avel when shiva began that he would have been able to arrive within one day, his location is considered to be a makom karov. Regarding this din we cannot wait until techiyas ha'meisim and ask Moshe Rabbeinu - this halacha is relevant every day of the year even when there isn't a Beis Ha'mikdash! Later poskim ruled that since we have a rule in the Gemorah[5] that whenever there is any slight sofek in Hilchos Aveilus we go l'kula, we should be lenient and say that when the aveil was more than ten parso'os away from the beis ha'ovel but could arrive within one day if he traveled by train or by car, which is the normal way of traveling a distance today, he should end his shiva with the rest of the family.

Today the average person traveling a long distance would certainly travel by airplane, via which one can get from one side of the world to the other within one day. Should we therefore say that there is no place in the world that is called a makom rachok or a derech r'choka? Rav Moshe Feinstein was of the opinion that this cannot be. The Torah has dinim that apply only to one who is b'makom rachok and all aspects of the Torah are eternal. Rav Moshe suggested that of necessity we must limit this halacha and say that the person's location must at least be on the same continent as the beis ha'ovel in order to be considered a makom karov, and one does not halachically relate to a city on a different continent. It is for that reason that Rav Moshe felt that this din cannot apply connecting people in Eretz Yisroel and a beis ha'ovel in America.

Rav Yehuda Halevi lived in Europe when he declared, "Libi Bamizrach Va'ani B'sof Maarav", but those of us who live in America are on a different continent. As such, even if one living in America feels that his heart is really "Bamizrach", Eretz Yisroel can not be considered "his makom."

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[1] The Rambam differs on this definition. See Eretz Hatzvi p. 81.

[2] Pesachim 92b – shelo hurtza

[3] Sefer Chaim U'Beracha L'Mishmeres Shalom, entry entitled Gadol Habayis, paragraph 12

[4] Moed Kattan 21b, Tosafos s.v. Makom Karov

[5] Moed Kattan 18a, halacha l'hakeil b'aveilus

More divrei Torah from Rabbi Schachter

Israeli Elections, Religious Wars, and the Silent Majority

Sometimes you wonder what Hashem makes of all this.

In recent years, elections have become truly insane – both in Israel and in the United States.   The anger, vitriol, and malicious vilification by all sides of the other sides is staggering.  But, in at least one way, they did one thing more effciently in Israel.  In America, they are trying to undo an election for over two years.  Here it was undone in only five weeks!

After all the Sturm and Drang, the victory proclamations, the claimed vindication of Daas Torah by the Chareidi parties, the humiliating defeat of those who did not pass the threshold — we get to throw out that result and start over again.  Everyone has an opinion on who is to blame (most blaming Avigdor Liberman), and more importantly, what is likely to result.  Will the next election result in a strong majority coalition of at least 65 votes, or will be back at square one once again?

Here is what seems likely to this observer.

Yisrael Beiteinu, the party of Avigdor Liberman, was founded about twenty years ago primarily to represent the large group of Russian immigrants in Israel. Recently it has had to evolve as younger, more integrated Russians, are not as interested in such a sectarian party.  These days, its call to arms on the election posters was Yemin veChiloni.  (Right-wing, but Secular).  Liberman seeks to represent those who are politically and nationally conservative but want nothing to do with religion. Thus, it has become a militant secularist party on the Right, to match Meretz, the militant secularist party on the Left.  For the second time in half a year, Yisrael Beiteinu has forced new elections, this time by refusing to commit their five seats to the other sixty pledged to Netanyahu.

Liberman’s personal animus to Netanyahu was central to this refusal, as documented in a persuasive essay by Caroline Glick.  Of course, Liberman claimed that his stonewalling was an act of principle against the Chareidim.  Despite many incentives, he refused to budge one centimeter off his demand that there be a set quota for drafting Chareidim into the army.  (This despite experts who say that the whole issue – if judged purely by the requirements of the military – is moot; the army does not need any Chareidi soldiers.) The Chareidi parties were willing to compromise.  As Glick wrote:

The ostensible reason for his refusal to reach a coalition agreement is his insistence that Netanyahu pass a draft law that would require the ultra-Orthodox community to fill specific quotas of draftees annually. Liberman’s position made little sense on its merits. The ultra-Orthodox parties agreed, during the negotiations, to fill draft quotas. But they insisted that the quotas be determined annually by the government, rather than by law since the Israel Defense Force’s requirements change from year to year. By making the number of conscripts a function of a government decision, the number can be raised or lowered, depending on military requirements in a manner that would be impossible if the quotas are fixed in standing law.

Although the Chareidi parties represented sixteen seats while Liberman had only five, and the Chareidi parties were willing to compromise while he was not, much of the media blamed the Chareidim for being the ones unwilling to make a deal.

Battle lines between the militantly secular and the religious are being drawn.  I hate to contemplate the likely electioneering to come, with those seeking to blame all the Nation’s problems on the growing power of the religious, particularly of the Chareidim, but I fear that it will get quite ugly.

Statements out of the Chareidi parties assure the public that this was a good result; “so many people are angry at Liberman that he will not cross the electoral threshold.”  Halevai (If only) this would be true; so far, polls are leaning in the opposite direction. With Liberman now the new secularist hero for standing up to the Chareidim, he may get as many as nine seats.  Meretz, interestingly, looks also to go to five from four seats. While the Chareidi parties will probably stay at around the same strength, the two large parties may lose a few seats, although Likud will be the largest.  It will remain to be seen what the religious Zionist parties will do. Will Bennet and Feiglin attempt to run separately again, or will they join together to avoid wasting many votes as they did last time?  Will sanity or egos prevail? Anyone’s guess.

Will Netanyahu be able to cobble together a coalition this time? Hopefully, the Religious Zionist parties and Bennet and Feiglin will get their act together so that Netanyahu can form a coalition with them and the Chareidi parties without Liberman.  What will happen if yet another stalemate is reached?  A coalition between Blue and White, the Left, the Arabs and Liberman?  Perhaps – but then Liberman will have to sell his soul even more than he has already.  Or will we have a national unity government between the two large parties, who cannot stand each other?   Very unclear.

One thing, however, is clear.  Battle lines between the militantly secular and the religious are being drawn.  I hate to contemplate the likely electioneering to come, with those seeking to blame all the Nation’s problems on the growing power of the religious, particularly of the Chareidim, but I fear that it will get quite ugly.

Underlying all this is a growing societal struggle. 

On the one hand, the electoral power of the Chareidim is undeniably growing.  While mainly due to demographics, with an average of 7.1 children per Chareidi woman compared to 3.1 in the general population,  it is also due to the growing pull towards tradition and Judaism, with many of the old animosities falling.

On the other hand, those who are opposed to religion are increasingly feeling threatened, as the Chareidim move closer to a majority in the country.  With 58% of the over one million Chareidim under the age of 20, as compared with 30% of the rest of the community, projections are that Chareidim will comprise 16% of the total population by 2030 and constitute a third of all citizens and 40% of the Jewish population in 2065.  This is deeply troubling to those, like Liberman and his cohort, for whom the thought of the Chareidim having more electoral power is anathema.  They are determined to do whatever it takes to prevent the State from turning to a “Halachic State.”

All that is perhaps inevitable, but most unfortunate.  Although the extremists on all sides will make hurtful and damaging statements, the truth is that for the silent majority, many of the old animosities are lessening.  From the Chareidi side – despite the horrible actions by the Peleg Yerushalmi and others engaged in non-stop Chillul Hashem as they make religious Jews look like wild-eyed, hateful ingrates interested only in protecting their turf – things are different.  More Chareidim are entering the labor force, supporting themselves, participating in the many organizations of civic responsibility such as Zaka, Yad Sarah, Hatzola, and many others.  Moreover, indeed, more and more are serving in the Army.  The tone of the ads for Yahadus HaTorah this past election were notable for stressing positive messages to the Israeli public, the importance of Shabbat for everyone, and about striving for social fairness for all sectors.  This was no doubt helpful in their rise in the polls.

From the secular side, there are more and more people who – while not officially religious – are looking for a greater connection with Torah and our heritage.  There are many groups of “non-religious” Israelis throughout the country who regularly participate in Torah study and tefilla, and they are growing.  Two groups that I am involved with are very much encouraging this trend, and there are many others.  One is Ayelet HaShachar, who began shuls and religious services in secular kibbutzim and moshavim throughout the country, established a huge network of chavrutot who study together by phone on a regular basis, and have helped plant people like me — the only religious family in a completely secular Yishuv — to spread the light of Torah in quiet and pleasant ways.   Another is a fascinating group called “HaKipot HaShkufot” (the Transparent Kippot), a grassroots coalition of religious, formerly religious, not-yet religious, and non-religious-but-interested-in-tradition working together.  They are putting together a national Tikkun Leil Shavuot, inviting people of all kinds to come together and share their thoughts about a tradition or Jewish value topic, and honor Zman Matan Torateinu.  Another group (administered by my dear cousin Ayelet Kuptiev) is Keshet - a network of schools and programs in which religious and secular people come together to learn with and from each other.

As we stand now before Shavuot and Matan Torah, it behooves the religious public to remember that perhaps the most impressive feature of Am Yisrael at that time was that they camped together “as One Nation with One Heart.”  

The bottom line: while an ugly battle about the place of religion in Israel is likely between the loud voices and extremists for the next few months, we take solace in knowing that this is not the direction of the majority, on both sides. 

As we stand now before Shavuot and Matan Torah, it behooves the religious public to remember that perhaps the most impressive feature of Am Yisrael at that time was that they camped together “as One Nation with One Heart.”  Parshat Bamidbar, always read just before Shavuot, speaks of twelve separate tribes, each with its own flag, personality, and way, gathered around the portable Mount Sinai (as Rav Hirsch understands the Mishkan) for the greater good of unity.  In our world, the differences between the different segments of our Nation are in some ways greater than then, but we should still strive to see ourselves as One Nation with One Heart, seeking what unifies, rather than divides us.  May we get through this challenging time ahead with a minimum of damage, and may the religious community have the wisdom to answer the venom that is sure to come, with pleasant and peaceful words aimed at the silent majority eager to hear the beautiful voice of our heritage.

(An excerpted version of this article appears in this week's Jewish Press)

Privileged and Humbled to be Part of Yom Hazikaron

Last night I was privileged to take part in the Yom HaZikaron ceremony, commemorating family members of Lavon residents who fell in the wars of Israel.  As one who not only did not serve in the IDF, nor did anyone of my close family (With the exception of Lonn's two American nephews Ari Roth and Yisroel Weisberger who volunteered to serve), I am very aware that my experience -- and that of most Haredi families -- is very different than that of virtually all Israeli families, almost all of whom have a close friend or family member that was a military casualty. 

This gap is one of the major reasons that there is such a large chasm between the two sides - which on an emotional level is very hard to bridge.  All the more so when images of Haredim speaking with contempt of the army and attacking Haredi soldiers -- it is hard to imagine the fury this provokes on the other side.

I am so grateful that I was given this opportunity to say the memorial prayer for these heroes of the Jewish people.

Right now we are in a lulling "cease-fire" after the 700+ rockets that the accursed Hamas rained on communities in the South in the past few days.  In community after community, there is damage and death (such as the death of American Israeli Gerrer Chasid killed by a missile in Ashdod at the home of my Ayelet haShachar colleague).   We had guests from Ashkelon yesterday who came from the funeral of their close friend.  And mothers who have to protect their children in shelters, or sometimes even in an open field:

While we desperately await the coming of Mashiach soon, we are so grateful that in the State of Israel today, a grandson can fight back against our oppressors in ways that the grandfather could not.

And with all the ambiguity and frustration about some things that go on in Israel, and aware of much that still needs to be done to bring it to where it should be, please join me in praying (as per the emendation of my Rebbe Rav Nachman Bulman זצ"ל:

אבינו שבשמים, ברך את מדינת ישראל

שתהיה

ראשית צמיחת גאולתינו

Our Father in Heaven, bless the State of Israel, that it be the first flowering of our Ultimate Redemption.  

Amen.
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PS As a bonus, PLEASE read this essay.  [If you are looking for an English version, it is published as the entry for Yom Ha'Atzmaut in the Book of Our Heritage, (ספר התודעה in English) by Rav Eliyahu Ki Tov, translated by Rabbi Nathan Bulman.]

As stated in the introduction to the Hebrew version, this beautifully balanced presentation, which lays out the different sides of the question of the religious significance of Yom HaAtzmaut, was -- MOST unfortunately -- considered "too controversial" to be published, and thus omitted from the Hebrew version.  This sad fact was much to the detriment of so many who would have benefitted from seeing a reasoned and beautifully articulated discussion of the serious differing aspects of this thorny but vital issue.  

Rav Bulman זצ"ל told me that the main reason he labored over this translation was so that this essay, (and the essay Ruth and David that appears before Shavuos, without which it is almost impossible to really appreciate King David) would be available to the world.

If only every religious person -- Haredi and Modern Orthodox -- would read and internalize these precious words, there would far greater understanding and less intolerance among us. 

Why They hated Rav Kahane: Some truths are too Harsh

A few weeks ago, I had the honor of having my article “No, Rabbi Kahane was not a Racist” published in the Jewish press.  In that article, I argued that not only was Rav Meir Kahane הי"ד not a racist, but certainly the leaders of Otzma Yehudit, whose platform is far milder than some of the more controversial things Rav Kahane said, are not racist, the Supreme Court of Israel notwithstanding.  I received several comments which I would like to respond to.  In particular, some asked me to explain why I thought it was important to defend Rav Kahane’s reputation, given that the vast majority of the Jewish world, both left and right, religious and secular, rejected him and his views.

I want to begin by referencing an insight of Dr. AJ Heschel (probably not a Kahane fan) in “A Passion for Truth,” his treatment of the holy Rebbe Menachem Mendel of Kotzk (and, lehavdil Søren Kierkegaard).  In introducing him, he said that the extreme, total and unforgiving passion for truth by the Kotzker was too much for almost everyone, who could not live with that standard of absolute rejection of anything not absolutely true, given the weaknesses and foibles of most humans.  Because of this, the Kotzker could not tolerate most people and they could not tolerate him, and he ended up spending many years towards the end of his life locked up in a room in solitude.  Nevertheless remains a vital and important influence in this:  anyone who studied his teachings, and heard of his stories in any serious way, will never be able to allow his ego to grow too large – the memory of the Kotzker and what an authentic man of truth he was serves as instant needle to prick the balloon of any overblown sense of self, and make one realize what a flawed, incomplete and pitiful creature one really is.

That quote has stayed with me and haunted me often throughout the years.

I start with this as a way of talking about what Rav Kahane meant to me and continues to mean for so many people.  He was fearless and extreme; he seemed to care not a whit what people thought of him. He was deeply insightful, and he spoke and stood for many truths that so many deep down agreed with, but were afraid to say openly. (This has been amply documented). And while they were either afraid to stand with him, or felt that pragmatically the time was not right for his message, they appreciate that – like a lighthouse – he was there shining the light of truth, which may have been too powerful for others.  He was there to remind us that political correctness and social veneer was hiding a large deep and dangerous reality – that liberal Judaism and the secular Zionists and the intellectual elites were, literally, spiritually killing many  more Jews than Hitler ימ"ו ever did (a fate arguably worse than death) and that we lemmings are too nice and polite and genteel to protest or do anything about it.

He initially gained fame by starting the Jewish Defense League and defending Jews who no one stood up for. But his main contribution was not that Jews should defend themselves -- he was far from the only one who advocated this (Jabotinsky, the partisans, Abba Kovner, Menachem Begin and many others come to mind). His main ideology – his Raayon HaYehudi – was that Jews should have pride in who they are, and stand up for themselves and unabashedly stand for Torah values and our rights.  That the time of cowering before the Goyim was over.  That we should no longer be held back worrying about “it’s a Shanda – what will the goyim/elitists/intellectuals/opinion-makers/establishment politicians/etc. say!”.   It is time that we were no longer afraid to stand up for who we are, without apologies.   And that message is crucially important.

His first – and probably most important – book, “Never Again,” was most understood. I remember hearing a mussar schmooze from one of my Rabbeim in my yeshiva days. In which he exclaimed, “Never Again is Apikorsus!”  Who are we to think that we can shout that!  Our fate is in the hands of the Ribbon Shel Olam – Does Kahane think he could have prevented the Holocaust?”   

Of course, this just proved that said Rebbi, LIKE VIRTUALLY ALL of Kahane’s critics, didn’t bother actually listening to him or reading his words, but rejected the soundbite out of hand as מוקצה מחמת מיאוס.    He said no such thing in the book.   What he argued was that the AMERICAN Jewish establishment, with rare exception, was guilty of doing virtually nothing to get Roosevelt to bomb the tracks to Auschwitz, to allow the St. Louis and Sturma to come in, or to otherwise help save what could be saved. Too enamored of the Rasha Stephen Wise and his cohort who assisted Roosevelt in doing virtually nothing for the Jews.  Too frightened of being seen as worried about their own parochial interests, at the expense of the larger war effort. Too worried about “What the goyim would say.”

Kahane stood for the idea of not accepting the status quo, of not swallowing "the wisdom” of being quiet and waiting for the great people who will maybe, perhaps, be able to do something behind the scenes if they are given enough kovod and endless time.

And so it was with his “Why Be Jewish,” an incredibly effective reflection on the question of why should a typical American Jew Bernie should not chase after Bridget, given the Judaism that most Reform/Conservative/secular and many Orthodox young Jews are presented with. (It included the best chapter title ever – “Artists, Intellectuals, and Imbeciles”).

Kahane stood for the idea of not accepting the status quo, of not swallowing "the wisdom” of being quiet and waiting for the great people who will maybe perhaps be able to do something behind the scenes if they are given enough kovod and endless time.  He knew that Jews needed to be defended – NOW.  He knew that the time to save the remnant of Soviet Jewry was NOW, not in another thirty years when nothing would be left.  He knew that Israel had to stand up for itself – NOW.

Kahane was not a rabble-rouser who was just interested in making trouble, (although unfortunately, he did attract followers who were that type whom he was not always able to keep in line.)  He was a deeply devout Jew, a serious Talmid Chochom, who loved other Jews with every fiber of his being, perhaps to a fault, and could not stand what was being done to them, most often by their fellow Jews.  He hated how the leaders of reform and conservative and some orthodox were ripping out the neshama of young Jews.  He hated what the Israeli government had done to Yemenite Jews, and Yaldei Teheran and so many Sephardic Jews – his real connection and understanding of their pain was a great source of his political base in Israel.  Kahane was about waking up the sleeping Jews, and asking “Uncomfortable Questions for Comfortable Jews.”   He wanted to get us out of our apathy and laziness and irresponsibility and stand up for other Jews.

Later, in Israel, he became consumed with the Arab question, and wrote “They Must Go”, in which he detailed his plan to bring about a transfer of the Arab population out of Israel, while paying them compensation, except for those who were willing to become a loyal minority (more than had been offered to the hundreds of thousands of Jews who had been forcibly evicted from Arab countries in 1948).   

Was he right about the need to get rid of all Arabs in Israel?   I don’t know.  As I write this, three pleasant Arab women are cleaning my house downstairs.  We talk to each other and exchange pleasantries.   I am not worried that they will do anything to my family or me. I know, and they know, that they have it good in Israel compared to any of the neighboring countries.  They are not like the Arabs of East Jerusalem and towns in Yehuda and Shomron, whom I would be very wary of allowing in my home, raised and fed as they are on hatred and incitement.   I do agree with the stated position of Otzma, who stand for the banishing of all Arabs who are proven disloyal enemies of Israel but allowing those who desire to live in peace to stay, although they do pose some degree of danger.

Many, many in Israel saw him as a voice of truth, of standing up to the pie in the sky starry-eyed dreamers who gave us Oslo and peace plans that brought intifadas, and who gave back the Har Habayit to the waqf for NOTHING, and who were too busy worrying about what the goyim in the UN will say to allow Israeli soldiers to defend themselves and us properly.   Many say that if we had listened to him, then many of today’s problems would have been obviated.

Why was he so rejected?   Why did the Knesset routinely walk out on him?  Partially because they hated him for pointing out the truth.  Even more so, because it was easier to pursue the ultimately successful course of ostracizing him to the point that he would be disqualified from the Knesset on the pretext that he was a racist.   He was predicted to get up to 10 seats in the next election; they joined forces to take him out of the game.

I do want to publicize what he once told me personally on one of the very few times that I had the privilege of speaking with him.  I attended a talk that he gave for yeshiva bachurim in Yerushalayim.  After his very stirring remarks, I came to him and asked, “Everything you say sounds true and persuasive, but as far as I know, none of the Gedolim agree with you or your Derech – is that not a problem?”

He said, “First of all, many of them do agree with me privately, but for one reason or another will not say so publicly.”  (see list cited above).  “But more importantly, it is true that we have Gedolim today, but we do not have Manhigim.   They speak out, but only reactively, never with a proactive approach to anything outside the limited concerns of the frum community.  Given that they refuse to lead, במקום שאין אנשים, השתדל להיות איש (When there is no man who will stand up, you be that man - Avos 2:5) .  That is why I do what I do.”

In summary, he was a unique and great person.   He was a fearless leader who taught true pride in Judaism, the Torah, and the Jewish people.   He believed, as I do with all my heart, that we are living in a new time when the old excesses of the Golus are over, and it is time for the Jewish people to proudly assert themselves.  In Israel, they continue to slander him and his supporters – what the Supreme Court did to Dr. Ben Ari, while allowing rabid haters of Jews to sit in the Knesset is unconscionable – but the truth will ultimately prevail.

In closing, I was given great hope by a Bris Mila that took place recently, after Rabbi and Rosh Yeshiva Achiad Ettinger was killed by a terrorist a week ago outside Shiloh.  After fatally stabbing IDF Sgt. Gal Keidan at the Ariel Junction, the accursed degenerate grabbed Keidan’s gun and opened fire at passing vehicles, hitting Rabbi Ettinger. Rather than fleeing, the father of 12 turned his car around, and pursued the terrorist. When Rav Achiad saw the cretin pointing his gun at more innocents, including a pregnant woman, Rav Achiad drew his gun and started shooting at the villain, who turned and shot and Rav Achiad Ettinger, instead of the woman.

The next day Rav Achiad succumbed to his wounds and died. The same day the pregnant woman who he saved gave birth to a baby boy. The other day was the Brit of the baby, and the sandak was Rav Achiad’s son. He was also given the honor of naming the new baby after his father who was murdered while saving the baby. You can watch the bris at https://tinyurl.com/achiad-brit

I found it particularly moving when he read the verse from Yechezkel 16:6

וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי

And I passed by you and saw you downtrodden with your blood, and I said to you, 'With your blood, live,' and I said to you, 'With your blood, live.'

The blood of the martyr with the blood of the covenant.

מִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ

“Who compares to the nation of Israel ...the unique nation of the world” 

(Shabbat Mincha prayer)

Am Yisrael Chai!!

Published in the Jewish Press, April 26, 2019