Sunday, December 31, 2023

Inspiring Prayers for the Downfall of Hamas and Return of the Hostages

I don't have any original thoughts to share in this essay.  It is not a Torah thought, or a social commentary or a rant.  It is just a thought that may help others in the prayers we are all saying.

I am quite sure that everyone is adding to their prayers since Simchas Torah, each in their own way.  I try to have some more concentration (Kavana) in the prayers for healing the sick, and releasing those in bondage, and silencing the slanderers, and in general in hearing our prayers.  In addition, I have been saying the daily Tehillim, such that one finishes the whole book once a month. A very small effort on my part, I should be doing much more, but (unlike my holy wife), that is where I am at.

Reciting the whole book of Tehillim has made me reflect.  In the many public prayers I have seen, it seems that they always recite certain famous ones.  Psalms 20, 121,130, and 142 are always the ones on the menu, and they are all beautiful and inspiring. However, when reading through the whole sefer, certain chapters particularly touch you and seem so extremely relevant to current events.

There are two that would seem to me to be exactly on point, that should be better known.  I hope that you will consider adding them to your daily tefilla, and perhaps suggest them for the congregation with whom you daven.


Here they are in the original and in English translation (adapted from the wonderful translation of the Israel Bible).


Psalm140 - A prayer to save us from the monsters of Hamas

לַמְנַצֵּחַ מִזְמוֹר לְדָוִד.  חַלְּצֵנִי יְ-הוָה מֵאָדָם רָע מֵאִישׁ חֲמָסִים תִּנְצְרֵנִי.  אֲשֶׁר חָשְׁבוּ רָעוֹת בְּלֵב כָּל יוֹם יָגוּרוּ מִלְחָמוֹת.  שָׁנֲנוּ לְשׁוֹנָם כְּמוֹ נָחָשׁ חֲמַת עַכְשׁוּב תַּחַת שְׂפָתֵימוֹ סֶלָה.  שָׁמְרֵנִי יְ-הוָה מִידֵי רָשָׁע מֵאִישׁ חֲמָסִים תִּנְצְרֵנִי אֲשֶׁר חָשְׁבוּ לִדְחוֹת פְּעָמָי.  טָמְנוּ גֵאִים פַּח לִי וַחֲבָלִים פָּרְשׂוּ רֶשֶׁת לְיַד מַעְגָּל מֹקְשִׁים שָׁתוּ לִי סֶלָה.  אָמַרְתִּי לַי-הוָה אֵלִי אָתָּה הַאֲזִינָה יְ-הוָה קוֹל תַּחֲנוּנָי.  יֱ-הֹוִה אֲ-דֹנָי עֹז יְשׁוּעָתִי סַכֹּתָה לְרֹאשִׁי בְּיוֹם נָשֶׁק.  אַל תִּתֵּן יְ-הוָה מַאֲוַיֵּי רָשָׁע זְמָמוֹ אַל תָּפֵק יָרוּמוּ סֶלָה.  רֹאשׁ מְסִבָּי עֲמַל שְׂפָתֵימו יכסומו [יְכַסֵּמוֹ].  ימיטו [יִמּוֹטוּ] עֲלֵיהֶם גֶּחָלִים בָּאֵשׁ יַפִּלֵם בְּמַהֲמֹרוֹת בַּל יָקוּמוּ.  אִישׁ לָשׁוֹן בַּל יִכּוֹן בָּאָרֶץ אִישׁ חָמָס רָע יְצוּדֶנּוּ לְמַדְחֵפֹת.  ידעת [יָדַעְתִּי] כִּי יַעֲשֶׂה יְ-הוָה דִּין עָנִי מִשְׁפַּט אֶבְיֹנִים.  אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ.


For the leader. A psalm of David.

Rescue me, Hashem, from the men of Hamas (מֵאִישׁ חֲמָסִים - evil men) ; save me from the lawless, whose minds are full of evil schemes, who plot war every day. They sharpen their tongues like serpents; spiders' poison is on their lips. Selah.

Hashem, keep me out of the clutches of the wicked; save me from the men of Hamas (מֵאִישׁ חֲמָסִים - evil men) who scheme to make me fall. Arrogant men laid traps with ropes for me; they spread out a net along the way; they set snares for me. Selah.

I said to Hashem: You are my God; give ear, Hashem, to my pleas for mercy. Hashem, my Lord, the strength of my deliverance, You protected my head on the day of battle. Hashem, do not grant the desires of the wicked; do not let their plan succeed, else they be exalted. Selah.

May the heads of those who beset me be covered with the mischief of their lips. May coals of fire drop down upon them, and they be cast into pits, never to rise again. Let slanderers have no place in the land; let the evil men of Hamas (אִישׁ חָמָס רָע - evil of the lawless man) be trapped in pressurized places.

I know that Hashem will Champion the cause of the poor;  the rights of the needy. Righteous men shall surely praise Your name; the upright shall dwell in Your presence.



Psalm 88 - A prayer for the Hostages

I find myself tearing up when reading this one while thinking about the hostages, the terrible holes they are being kept in, the hopelessness they and their families face, and what they are going through, particularly the women.


שִׁיר מִזְמוֹר לִבְנֵי קֹרַח לַמְנַצֵּחַ עַל מָחֲלַת לְעַנּוֹת מַשְׂכִּיל לְהֵימָן הָאֶזְרָחִי.  יְ-הוָה אֱ-לֹהֵי יְשׁוּעָתִי יוֹם צָעַקְתִּי בַלַּיְלָה נֶגְדֶּךָ.  תָּבוֹא לְפָנֶיךָ תְּפִלָּתִי הַטֵּה אָזְנְךָ לְרִנָּתִי.  כִּי שָׂבְעָה בְרָעוֹת נַפְשִׁי וְחַיַּי לִשְׁאוֹל הִגִּיעוּ.  נֶחְשַׁבְתִּי עִם יוֹרְדֵי בוֹר הָיִיתִי כְּגֶבֶר אֵין אֱיָל.  בַּמֵּתִים חָפְשִׁי כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר אֲשֶׁר לֹא זְכַרְתָּם עוֹד וְהֵמָּה מִיָּדְךָ נִגְזָרוּ.  שַׁתַּנִי בְּבוֹר תַּחְתִּיּוֹת בְּמַחֲשַׁכִּים בִּמְצֹלוֹת.  עָלַי סָמְכָה חֲמָתֶךָ וְכָל מִשְׁבָּרֶיךָ עִנִּיתָ סֶּלָה.  הִרְחַקְתָּ מְיֻדָּעַי מִמֶּנִּי שַׁתַּנִי תוֹעֵבוֹת לָמוֹ כָּלֻא וְלֹא אֵצֵא.  עֵינִי דָאֲבָה מִנִּי עֹנִי קְרָאתִיךָ יְ-הוָה בְּכָל יוֹם שִׁטַּחְתִּי אֵלֶיךָ כַפָּי.  הֲלַמֵּתִים תַּעֲשֶׂה פֶּלֶא אִם רְפָאִים יָקוּמוּ יוֹדוּךָ סֶּלָה.  הַיְסֻפַּר בַּקֶּבֶר חַסְדֶּךָ אֱמוּנָתְךָ בָּאֲבַדּוֹן.  הֲיִוָּדַע בַּחֹשֶׁךְ פִּלְאֶךָ וְצִדְקָתְךָ בְּאֶרֶץ נְשִׁיָּה.  וַאֲנִי אֵלֶיךָ יְ-הוָה שִׁוַּעְתִּי וּבַבֹּקֶר תְּפִלָּתִי תְקַדְּמֶךָּ.  לָמָה יְ-הוָה תִּזְנַח נַפְשִׁי תַּסְתִּיר פָּנֶיךָ מִמֶּנִּי.  עָנִי אֲנִי וְגֹוֵעַ מִנֹּעַר נָשָׂאתִי אֵמֶיךָ אָפוּנָה.  עָלַי עָבְרוּ חֲרוֹנֶיךָ בִּעוּתֶיךָ צִמְּתוּתֻנִי.  סַבּוּנִי כַמַּיִם כָּל הַיּוֹם הִקִּיפוּ עָלַי יָחַד.  הִרְחַקְתָּ מִמֶּנִּי אֹהֵב וָרֵעַ מְיֻדָּעַי מַחְשָׁךְ.



A song. A psalm of the sons of Korach. For the leader; on mahalath leannoth. A maskil of Hayman the Ezrahite.

Hashem, God of my deliverance, when I cry out in the night before You, let my prayer reach You; incline Your ear to my cry. For I am sated with misfortune; I am at the brink of Sheol (the grave). I am numbered with those who go down to the Pit; I am a helpless man, abandoned among the dead, like bodies lying in the grave of whom You are mindful no more, and who are cut off from Your care. 

You have put me at the bottom of the Pit, in the darkest places, in the depths. Your fury lies heavy upon me; You afflict me with all Your breakers. Selah. 

You make my companions shun me; You make me abhorrent to them; I am shut in and do not go out. My eyes pine away from affliction; I call to You, Hashem, each day; I stretch out my hands to You. 

Will You work wonders only after I am dead? Do the ghosts rise to praise You? Selah. 

Are your faithful care be recounted in the grave, Your faithfulness in the place of perdition? Can your wonders be made known in the netherworld, Your beneficent deeds in the land of oblivion?

As for me, I cry out to You, Hashem; each morning my prayer greets You. 

Why, Hashem, do You reject me, do You hide Your face from me? From my youth, I have been afflicted and near death; I suffer Your terrors wherever I turn. 

Your fury overwhelms me; Your terrors destroy me. They swirl about me like water all day long; they encircle me on every side. You have put friend and neighbor far from me and my companions out of my sight.


May Hashem's will be that we see the full victory over our enemies and the safe return of our loved ones very soon!

Wednesday, December 20, 2023

Swords of Iron – Who is the Real Mother?

The Haftarah we read this past Shabbos, Parshas Miketz, is rarely read.  The last time was two years ago,  but not for twenty years before that. It will not be read again for another seventeen years.

Nevertheless, it is one of the most well-known stories in Tanach. Two women came to Shlomo HaMelech to decide who the mother of the live baby was.  He famously decreed, "Bring a sword and split the baby in two!" causing the real mother to beg him to spare the life of the child.  The other said, "Well enough, neither you nor I will have a son".  Disregarding the well-known aside regarding the two potential mothers-in-law, this was held up as an example of Shlomo's great wisdom, which the whole nation marveled at.



A dear friend commented that he did not understand how this was such a "Groiser Chochma". As he put it, many a difficult Tosfos he struggled with in high school seemed to contain far more wisdom! I answered him with an insight that I heard years ago from Rav Yissochor Frand, who commented on how one can appreciate the genius of a Gadol like Rav Yosef Dov Soloveichik. As he put it, "After the shiur in which the Rav explained the p'shat in the sugya, one has the inescapable feeling that it is plain to see that– obviously – that is the true p'shat…it could not possibly be anything else. But you would have never thought of it yourself."

But perhaps the story of the two women might have more significant and lasting implications. Rav Avraham Ibn Ezra certainly seemed to think so. He included a reference to it in his beautiful poem Tzama Nafshi, enshrined in the Shabbos Zemiros, a poem so great that Rav Nachman Bulman zt" l told me that Rav Eliyahu Mokotovsky (Ki-Tov) wondered how the neshama of the Even Ezra could stay in his body while writing such elevated words! He wrote:   

רְאֵה, לִגְבֶרֶת אֱמֶת שִׁפְחָה נוֹאֶמֶת, לֹא כִי, בְנֵךְ הַמֵּת וּבְנִי הֶחָי

"See who is the true mistress, when the handmaid proclaims, 'No, your son is dead while my son lives!'"

I read a beautiful insight from Rav Ronen Lovitz, the Rav of Nir Etzion, in which he commented that Shlomo's judicial tactic gave us a vital barometer to sense which side has the authentic truth in a dispute. If one side is prepared to destroy the subject of the dispute to prevent the other from having it, their claim to the truth becomes very suspect. Instead, the side willing to forego their personal interest so that the subject may thrive, even without them, demonstrates their virtue and authenticity.

It is such in this week's encounter between Yehuda and Yoseph, whereby Yehuda is willing to sacrifice his entire life and future so that Binyamin may live and return to his family.

The argument is about the mother – who are the legitimate sons of the Motherland of Eretz Yisrael

And it is so in the argument between the mistress and the handmaid, who, of course, are none other than Sarah and Hagar. Sarah's son Yitzchak is the prime heir of the legacy of Avraham, but throughout history, is challenged by Yishmael seeking to usurp his position and proclaim that he, and not Yitzchak, is the live son. Anyone even slightly familiar with the Koran knows that it contains a rewrite of history: it is Yishmael offered at the Akeida, Yitzchak who is sent away, and so on. The Muslims claim that they have the true religion, that the Torah is a distortion, and that the "son of the handmaiden" is the true bearer of the truth.

Ibn Ezra protests: the mistress is the true mother of the son, all the proclamations of the handmaid notwithstanding. Here, the argument is not about the son as much as the mother – who are the legitimate sons of the Motherland of Eretz Yisrael?

This quarrel is very much at the center of today's dispute, a millennium later. The Arabs claim that they are the true heirs and owners of Palestine, from the river to the sea, leaving no room at all for the Jews. Here, the argument is not about the son as much as who the mother is – who are the legitimate sons of the Motherland of Eretz Yisrael?

Throughout the modern dispute, Am Yisrael has repeatedly acted as a true son. We have been willing, again and again, to make very painful concessions to bring about peace and harmony in the land. We have been willing to cede major territories, provide humanitarian assistance, and grant many rights to the Arabs despite having received none of that when banished from all the Arab countries and despite the many horrible acts of violence that we have had to endure from them. From the original partition plan, through many attempts to make peace, through the accursed Oslo Accords and even the disengagement from Gaza/Gush Katif, Israel has made painful sacrifices. In return, it has received violence, mayhem, and destruction, encapsulating the motif of the false mother: "Neither you nor I will have a son".

It goes even further. In a strange twist of fate, we are witness to the awful rise of antisemitism and hostility of the world, in which they accuse Israel of being the "mistress", mistreating the "poor handmaid". According to their narrative, Israel engages in imperialistic colonial abuse, exploiting its greater power over the weak, pitiable refugees who have no choice but to engage in terror in the "concentration camp" that Israel keeps them in.

The Tanach does not reveal which of the two women – the plaintiff or the defendant – was the true mother. Rav Lovitz suggests that perhaps this is to teach that the truth is not arrived at by observing who is the mistress and who is the handmaid or who is in a higher or lower social stratum. The truth is seen in their words and actions.

In the current milieu, the blame for the present misery of the Arabs is to be laid solely at their own doorstep, having rejected the hand that sought to help them and instead cruelly bitten it in a parade of horrors. Shlomo merely called for a sword to be raised to solve that dispute. To prevail over an organization with two swords on its banner, we must resolutely stand for the truth with Iron Swords of our own.

With the help of Hashem, may the evil ones be destroyed, and may we live in peace in our Motherland with those who will accept our outstretched hand of Truth.


Published in the Queens Jewish Link 12/21/23

Thursday, December 14, 2023

Who can Interpret our Current Nightmare?

I have read many Divrei Torah published over the last two months, in which – again and again – it was noted that the Parshiyot Hashavua stories in Bereishis were particularly and poignantly applicable to our current struggle against the accursed Hamas. Whether it was the destruction of the world in the Flood, Avraham and the Five Kings, the story of Yishmael, the struggle against Eisav, and so on. Now we've arrived at the last part of Sefer Bereishis, the thrilling drama of Yoseph and his brothers. Is some aspect of this story particularly important for us this year?

One connection is the historical precedent, in which Yoseph needs to be a king before the ascendancy of Yehuda. This foretells what our Sages tell us about the End of Days, when Mashiach ben Yoseph will precede the arrival of Mashiach ben David. I am about to complete writing a book on the Thirteen Principles of Faith based on the Shiurim of my esteemed Rebbe, Rav Michel Twerski שליט"א. In that book, a chapter is devoted to the mysterious topic of Mashiach Ben Yoseph. His major purpose will be to fight the wars against our enemies and bring Am Yisrael to its proper place in the world before the arrival of Mashiach ben David. While it certainly seems like the present conflict has the potential to be part of that process – only time will tell.

But I wanted to write today about a different aspect of the Yoseph story based on a masterful treatment I heard from one of my Rabbeim in Eretz Yisrael. It is noteworthy that many dreams appear in these Parshiyot. Vayetze begins and ends with Yaakov's dreams (and that of Lavan), Vayishlach has another dream-like encounter, Vayeshev begins and ends with a double dream (of Yoseph and then of the two ministers), and Miketz begins with a double dream of Pharaoh.

Not all these dreams are the same type, as there are two types of dreams: some with a clear message, like those of Yaakov, and some that require interpretation to understand. When experienced by a prophet with a clear message, a clear message dream is a prime example of prophecy. However, when the dream does not contain a clear message and requires interpretation, a crucial question arises: Who is empowered to interpret the dream?



A cursory look at Yoseph's resume yields that he was a gifted dream interpreter. That is how the שַׂר הַמַּשְׁקִים (the Chamberlain of the Cupbearers - gotta love that Artscroll translation) referred to him before Pharaoh. But Yosef studiously and forcefully rejected that characterization. To both the Ministers and Pharaoh, he insisted, "Surely Hashem can interpret! Tell me [your dreams]." (40:8). "And Pharaoh said to Yosef, "I have had a dream, but no one can interpret it. Now I have heard it said of you that for you to hear a dream is to tell its meaning. Yosef answered Pharaoh, saying,

וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹקים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה

And Yoseph answered Pharaoh saying "Not I! Hashem will see to Pharaoh's welfare". (41:15-16)
 
Yoseph did not just answer Pharaoh. Note, the verse does not say merely "וַיֹּאמֶר יוֹסֵף", but rather says "וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר". 

This is not a meek answer but a strong and powerful assertion, "Heaven forfend, I do not have the power to interpret. Left to my own devices, I would not dare to offer an opinion as to what these dreams mean or what events they foretell. Only if the Almighty grants me prophetic insight will I have the right – and indeed obligation – to deliver the prophecy to you. Interpreting dreams based on one's own opinions and thoughts is wrong and dangerous, and I suffered from it greatly."

Way back when Yoseph was seventeen, he had a disturbing dream, disturbing to his brothers and, most of all, to himself. He lived as the orphan child of Yaakov's beloved Rachel, not accepted by the sons of Leah, wearing the coat of many colors that Yaakov had made for him. Without going into why the wise Yaakov did this, the coat earned him the enmity of his brothers, who hated him and felt threatened by him, knowing the history of their father and grandfather.

After all, Yitzchak had been chosen, Yishmael banished. Yaakov was chosen, Eisav was rejected. They feared that this fate may be theirs as well. Yoseph, by contrast, wanted nothing more than to be accepted and loved by them and thus led a tortured existence.

And then, one night, Yoseph had a prophetic dream. All the brothers (who were shepherds, not farmers) had bushels, and Yoseph's bushels stood upright, while the bushels of all the brothers bowed to it. One could imagine Yoseph, wishing he could just sink into the floor saying, "No! My bushel, get down! What are you doing? Let's get out of here!" But that was the dream, and as a prophet, he had to reveal his prophecy (and not be כובש נבואתו).

What happened next? — the brothers interpreted the dream, based on their own ideas and prejudices. "Would you be the King over us? Would you then rule us?", and they hated him even more.

This fit right into their preconceptions regarding Yoseph's delusions of grandeur and led ultimately to their conclusion and judgment that as a mortal threat to them, he was a רודף and must be put to death, or at least sold as a slave.

They continued to be so invested in their self-righteousness and confident regarding the integrity of their judgment that they were willing to see their old father suffer in agony and mourning for twenty-two years. Moreover, even when coming face to face with Yoseph as viceroy and seeing sign after sign that this was, in fact, their long-lost brother, they had such cognitive dissonance that they were utterly incapable of recognizing him. Such is the power of arrogating to oneself the right to interpret events consistent with your own worldview, closing your eyes to the possibility that you might be wrong. 

In truth, they were wrong. Not only about Yoseph's intentions but also about the dream. Their bundle bowed to his bundle – not to him. This was a prophetic view of the brothers all coming to Yoseph for bundles of wheat. It was NOT about him having dominion over them, but about his being the source of their livelihood. Yaakov knew better than to interpret. So his brothers were angry at him, and his father kept the matter in mind. (37:11) 

We are living through historic, momentous times. We have seen very sadly the results of our political and military leadership having an arrogant preconception that they would be able to tame the Hamas tiger by allowing Gazans greater job and economic opportunities. They were overconfident that whizbang super technological sensors and warning systems in the billion-dollar fence were sufficient protection; it folded like a stack of cards.

We need to learn from this how dangerous it is to rest on our preconceptions and assume that we know and understand everything. Indeed, there is much talk in Israel about the problems stemming from a false “conceptzia”, and a realization that much more humility is needed.

The need for getting Yoseph's message that “Not I! Hashem will see to Pharaoh's welfare", is even more vital as this process moves forward. Too many have already asserted their definite view that these are the birth-pangs of the Mashiach, that they know why this group of people was targeted, who was responsible (their political enemies, of course), and what the future holds.

We must realize that we don't know anything. Our job is to prepare the way for the Mashiach. To do chessed, to love our fellow Jews, and to spread the light and wisdom of Torah wherever we can. What will happen? How will the war end? When will the war end? Why did Hashem let this happen on Simchas Torah? We don't know.

Hashem will do what is best for us, for all of Klal Yisrael, and for the whole world. It is not for us to ponder what, when, and how it will happen. Rather, it is for us to do whatever we can, each in his or her own way, to win hearts and minds for Torah and thus bring about the conditions for Moshiach

Tuesday, December 5, 2023

Another Black Sabbath: The Light of Chanukah in the Darkness of War

We have arrived at Chanuka, believe it or not. The last two months have been other-worldly. It is hard to believe that the Yamim Noraim was two months ago – it feels like years to me almost another lifetime – prior to Simchas Torah. But arrived we have, and it is vital to take strength and lessons from Chanukah to help us gain from this incredible time we are going through. 

We are used to viewing Chanukah in rather simple terms. "The Greeks persecuted us, we fought against them and won, went to reinaugurate the Temple, only to find that there was only one flask of pure oil left. We lit it, and it lasted for eight days. Now let us party, eat latkes, and spin dreidels." In more yeshivish circles, the focus is on Chanuka’s character as the Yom Tov of the Torah SheBa'al Peh (the Oral Torah), which was threatened and then renewed and is therefore a time to rededicate ourselves to learning Torah. However, that alone does not explain why the Rambam refers to the mitzvah of Chanuka so superlatively:

מִצְוַת נֵר חֲנֻכָּה מִצְוָה חֲבִיבָה הִיא עַד מְאֹד וְצָרִיךְ אָדָם לְהִזָּהֵר בָּהּ כְּדֵי לְהוֹדִיעַ הַנֵּס וּלְהוֹסִיף בְּשֶׁבַח הָאֵל וְהוֹדָיָה לוֹ עַל הַנִּסִּים שֶׁעָשָׂה לָנוּ. אֲפִלּוּ אֵין לוֹ מַה יֹּאכַל אֶלָּא מִן הַצְּדָקָה שׁוֹאֵל אוֹ מוֹכֵר כְּסוּתוֹ וְלוֹקֵחַ שֶׁמֶן וְנֵרוֹת וּמַדְלִיק

The mitzvah of kindling Chanukah lamps is extremely beloved. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].
(Hilchos Megilla vChanuka 4:12)

There is much more to the story, but in the space of this short essay, I cannot possibly draw a complete picture. However, there are some highlights from Sefer Makabim that are important for us to know. particularly this year. 

In our day, despite the current unity, the underlying tensions are still very much there. If we don't learn from what has transpired, we will easily fall back again into the same terrible division.

After the death of Alexander in 3429 (323 BCE), his successors split his vast empire. In Eretz Yisrael, the Seleucid Syrian Greeks (Hereafter Greeks) reigned and deeply affected life in Eretz Yisrael as they sought to impose their Hellenist culture over a century and a half. That culture was intensely attractive with its arts, sports, science, philosophy, and worship of beauty. On the surface, Hellenists were fine and noble people devoted to the perfection of sensual beauty, human dignity, intellectual pursuits, and reason. However, as Rav SR Hirsch writes, "Hellenistic culture contains only a small fraction of the truth which will eventually affect the salvation of mankind. As long as Hellenism is not coupled with the spirit of Shem – as long as it prides itself on being the sole road to happiness – it falls prey to error, degeneration and decay… It limits itself to a superficial polishing and smoothing of the raw surface of one's personality and lifestyle… underneath the desire for pleasure and material gratification remains hidden. Hellenistic culture is a protector of rights and freedom. However, these concepts are arrogantly applied only to those educated in their values. Thus, their sensitivity and concern regarding themselves are paired with an enormous callousness and utmost cruelty towards those they consider the inferior, uneducated masses (Collected Writings II Kislev 2). 

Unfortunately, many Jews were only too happy to Hellenize and embrace the wonders of the new modern world. The Greeks appointed Hellenist High Priests, first Jason and then Menelaus, who paid handsomely for the position and assisted the Greeks in turning Yerushalayim away from the Almighty to Greek worship and culture. The Hellenists grew in power and influence, while the majority of the nation at first felt that the best response was to seek to contain the threatening enemy by compromise and nonviolent means but felt increasingly unable to withstand the insult to Hashem, His Torah, and His people. In 3591 (169 BCE), the accursed Antiochus Epiphanes attacked Yerushalayim and sacked the Bais HaMikdash, taking the Menorah and Shulchan and anything made out of gold, and emptied the treasury and storehouse (1,1:22). They then went on a killing spree, murdering over 40,000 souls and taking 10,000 captives. (2,12:14). They then built a fortress and gymnasium next to the Bais HaMikdash and brought an offering to Zeus on the 25th of Kislev on the altar they constructed therein. 

Mattisyahu, the great kohen (He was not a Kohen Gadol, a position the Greeks had sullied), after several terrible incidents of Jews being murdered, particularly for keeping the mitzvos, and, inspired by righteous women, gathered his five great sons. With the slogan Mi L'Hashem Alai", began a revolt in 3593 (166 BCE) that initially had little success. But one terrible Shabbos then occurred, in which over one thousand Jews who felt safe and in no need to defend themselves were killed. At that point, Mattisyahu declared, "If we continue on this path and do not fight for our lives and our Torah, we will soon be wiped from the face of the Earth. They then determined, 'Anyone who comes to fight us on Shabbos will be met in battle; we will no longer be killed as we hide in our safe rooms" (Makabim 1 2:40). 

Mattisyahu lived another year and appointed Yehuda as his successor. Yehuda and his brothers led a successful guerilla war against the Greeks, and after many battles and two years, they rededicated the Bais HaMikdash in 3595 (164 BCE). The Greeks were torn by battles within and war from other enemies and recognized Yehuda as the local Jewish governor, and the next Antiochus proclaimed that from then on, the Jews were to be left to worship according to their own dictates. (Makabim 2, 11:22). 

But after a short respite, the wars resumed. Yehuda and his successor brothers would end up being killed in battle. The Hasmonean kingdom was not fully established until Yehuda's nephew Yochanan/Yannai ascension in 3626 (134 BCE). (The end of the Hasmoneans was bitter and tragic, but that is a topic for another day). 

When reading this story in light of recent events, certain things jumped out at me. The great split among the people preceding the war, the severe arguments between many Jews who have adopted Hellenist values, those standing for Jewish tradition, and those somewhere in the middle; the willingness to get along with the Greeks for a long time until it simply became unbearable; the small band of courageous Jews, burning with a love of Torah, not being prepared to stand it for another minute; and the terrible black Shabbat that sparked the revolt; over one thousand Jews who felt safe (and in no need to defend themselves) were killed in their “safe places” – all these jarringly stood out.

 I am sure that there are lessons to be learned from the parallels to what we are going through, especially after seeing the flask of oil mezuzah that one of our precious soldiers found last week in Gaza.


As I write, the war in Gaza has resumed after the short truce, and tensions in the North are ever-increasing. Baruch Hashem, after undergoing a horrible blow, the nation has largely come together and united those of all streams, both in Israel and the Diaspora. We have come to a place of renewing our National spirit, although the war is far from over, just like the time of Yehuda Hamakabi. It is time to light the lights of Chanuka and reflect on their preciousness. Let us consider why these lights are "extremely beloved". Our Sages point out that the lights are there not only to stand in contrast to the forces of brutality and horror but also to illuminate how to bring the light of our spiritual heritage to the forefront. 

יַפְתְּ אֱלֹקים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם
May Hashem act beautifully to Japheth,
And let him dwell in the tents of Shem
(Bereishis 9:27)

We welcome the beauty of Japhet/Greece, as long as it dwells in the Tent of Shem/Torah. We have to learn as a people to keep this unity going even after the successful utter destruction of the accursed Hamas, unlike what happened in times of the Hasmoneans. Very soon after the initial victory, the Tzedukim and the Perushim (and other splinter groups) were at each other’s throats, and that hatred only increased until the Bais Hamikdash was destroyed eventually because of it. 

In our day, despite the current unity, the underlying tensions are still very much there. If we don't learn from what has transpired, we will easily fall back again into the same terrible division. We in the religious community need to remember to appreciate the good people and good intentions and many (by far not all) great things that the secular public has built for the good of the nation. However, we need to show them that they can be so much more beautiful and valued if illuminated with the Torah's light and not with Hellenist values. We need to light our lights outside, at the doorway, welcoming others into our world, and publicizing to the greatest degree possible our appreciation for the miracles that have occurred and will continue, B’Ezras Hashem, to occur. In this time of great darkness, the Lights of Chanukah, increasing every day, will lead us to the Great Light of the Final Redemption. 

Published in the Jewish Press December 8, 2023

Friday, October 20, 2023

Eight Out of Fourteen Hundred

War is a special time to be in Israel. It seems in so many ways like a different universe from the way things were just a little over a week ago.  I don’t need to inform my readers of the awful events that we have seen and the very real threats we still face.  I live less than five miles from the largest Air Force base in the North, and the incessant sound of planes coming and going is scary (but also music to my ears, as I appreciate how much the IDF is doing to protect us).  I also don’t need to make you aware of the incredible coming together that most (see below) of the country is experiencing, in contrast to the terrible hatred and arguments that were tearing us apart till so recently.  The outpouring of Chessed and helping and aid from all parts of the Jewish world, both within Israel and coming in from abroad, the great increase in Tefilla and Torah in solidarity with the soldiers makes one proud to be part of this timeless people.

For all of us, life will never be quite the same after this trauma.  Of course, we all hope that Mashiach will come soon. (It is hard to see how some of the current issues, particularly the terrible nightmare of the many hostages, will be resolved any other way.)  As my father-in-law ע"ה  would say, “We need Mashiach – badly!” 

If, however, Mashiach’s arrival will not be as imminent as we hope. Amost all of us look forward to the time, hopefully not too far in the distance, when life will go back to some approximation of the way things were before Simchat Torah.  There are tremendous efforts being made to help the many survivors of the attacks rebuild their lives and, eventually, their homes and communities.  However, for over 1400 families (so far), life will never be the same; their loved ones will never come back.  It is absolutely mind-boggling: 1400 families sitting Shiva, each with their own world of pain to deal with. (A list of many of the shiva homes can be found here.) 

We are all mourning for our brother and sister

Over the last two days, my wife and I were inspired to try to visit a few of these Shiva homes.  Our first stop, in Givat Ela, was at the home of Major Ilai Zisser הי"ד.  As an officer and member of the elite Sayeret Matkal brigade, some high-ranking officers and a celebrity were present, in addition to many others, to comfort his parents, siblings, and friends.  We heard of his heroism in fighting the accursed Hamas, as well as appreciation for what a wonderful and modest person he was, beloved by all who knew him.  We received thanks and a hug for coming and tried to tell them that he was the son of all of us; we are all mourning for our son and brother. 





The next stop was at the home of Bar Shechter הי"ד, who worked as a DJ at the music festival in Be’eri.  We met his sweet wife and eleven-month-old son, who must be wondering by now why Dad has been away so long.  She said that Bar had managed to escape and drive away but stopped at a police barrier that turned out to be Hamas in disguise, complete with Hebrew signs.  That turned out to be his last stop.

We then went to the home of Maya Fodor הי"ד, who went to celebrate at the music festival with her friends.  A beautiful girl inside and out, she was known for being selfless and helpful and making the world around her brighter.  Her grandmother from Tel Aviv could not get over her sadness and shock and the excruciating pain that it was to hear of Maya’s fate since she was missing – they didn’t know if she was alive or dead or captured by those monsters.

The home of Staff Sergeant Omer Bitan הי"ד was more traditional – the siddurim were there from the Maariv earlier that evening.  Omer had just finished his basic three-year service recently and was on his first tour of duty in Miluim (Reserve Corp) in the base outside Gaza.  Present was the Army Rav (chaplain), a wonderful Jew whose son is now waiting to enter Gaza in a combat unit. He told Omer's mother what a sweet person the son she lost was, and how much he was relied on and appreciated by his comrades.  His father Shimon was trying to accept that it was a great Z'chus that his son died by Kiddush Hashem, but asked “Why did it have to be so soon?  Could he not have been allowed to accomplish some more things before leaving us?” We cried together for his pain and loss; he was so grateful for our visit.

The second day went similarly in the Haifa region.  This time, however, I was asked by the Rabbinical organization Tzohar to represent them.  They are trying to arrange for a Rav to visit every Shiva home in the country, a gargantuan task that I was pleased to help with.  We visited the home of Michal Reumi הי"ד in Nesher, whose talented and stoic mother felt less connection to Judaism but was happy for the solidarity with her daughter who wanted nothing more than to relax and enjoy the Chag with her friends in her own way.  The father of Corporal Amir Ayal הי"ד was gracious and welcoming, very proud of his son, and very unsure how life would go on without him.  He described the week that it took to absolutely identify his body among the many corpses at the overrun army base as torture for him and his wife.  Daniella Portnoko’s הי"ד mother missed her terribly and was appreciative that so many had come to be with her but knew that the difficult mourning would commence next week when she will be left alone with her memories and empty house.  At the home of Itai Bonjo הי"ד we engaged in a discussion of who say kaddish – the father, whose parents are BH alive and well, or his big brother, who felt terrible that he could not protect him.

It opened up for us eight worlds of pain, each of which was such a terrible tragedy in its own right.  And then one thinks that this was not even one percent of the over fourteen hundred (and counting) shiva homes, and one is overcome with grief and despair.

A lot of work still needs to be done to repair the rifts between us

Lastly, I must, unfortunately, report that despite all the talk about the unity that is being demonstrated at the moment, just beneath the surface, the same animosities are still cooking.  All Israelis, and especially these families, are seething at the colossal intelligence and planning failure that allowed for a disaster of such magnitude to occur.  There will be investigations, demands for resignations, and angry protests.  One libelous and nasty narrative being developed (that I heard more than once and, of course, did not respond to) was that this was the fault of Ben Gvir and Smotrich, and by extension Netanyahu, because they had put up provocative sukkahs in Arab areas in Samaria, and then moved the bulk of the forces there to protect the settlers, leaving a woefully understaffed force in the Gaza area.  One mother was so upset by (another) visit from a religious stranger that she physically threw me out of the house and slammed the door. 

I have no complaints against a grieving mother who had an emotional outburst.  This slanderous narrative is, hopefully, only being adopted by the most extreme on the left, who have never for a moment stopped attacking Netanyahu and the government, demanding that they resign now as they are unfit to prosecute the war that is “his fault”.  Most of the country has come together; there are signs all over saying  ביחד ננצח “United, we will win”.  But I cannot help of thinking of the Torah portion we read this week and the Generation of the Dispersion.  Even when there is great unity, it must be built on more than one shared objective to be truly lasting and transformative.  A lot of work still needs to be done to repair the rifts between us.

 


One thing is for certain.  This war has changed things forever.  No longer will many stoically accept that which they feel is harmful to the country and their families – they will demand that the dangers, as they see them, be dealt with immediately.  I deeply believe that although the secular/left is to blame for the great majority of the hatred on display over the last few months, the religious/right has much soul-searching to do, as I have written several times recently.  Bottom Line — unless all sides in Israel learn to appreciate each other more and demand less for themselves, we are in danger of undoing the one good thing that this war has brought about – an increased sense of unity.

May Hakadosh Baruch Hu give our soldiers strength and courage and protect them from harm; may He bring the captives back to their families speedily. May He bring a Refuah Shelaima to the many injured, and consolation to all the bereaved families; May He spread His protective wings over and have mercy on all of us.

Monday, October 9, 2023

A Simchas Torah Like No Other

Preparing this morning to go to shul for Simchas Torah in Beitar Ilit, there were a few muffled explosions, but I didn't think much of it – one often hears such noises.  But then, the air raid siren went off, and I began to worry as I entered the Mamad (Secure room).  

Eventually, I decided to venture out to shul.  The non-Jewish security guard said there had been a terror incident in Bet Shemesh, (information that turned out to be false).  But then, in the middle of Shacharis, the siren went off again – and we all crowded into the bomb shelter.  We ventured out, skipped Hakafos, said Yizkor, and then another siren before Geshem and Mussaf.  And another.  Eight sirens in all over the next few hours.  I never made it to Hakafos, although things seemed to settle down towards the afternoon.  Waiting to hear the news at the end of Yom Tov, my mind wandered to another Simchas Torah, 21 years ago.

It was 2002, during the terrible second Intifada, and we were in Bayit Vegan for Succot.  There had been many bombings, many families had suffered the loss or the harm of loved ones, and the mood of most of the country was worried and pensive.  However, the mitzvah of the day on Simchas Torah was to rejoice in our relationship with Hashem and His Torah, so I went for Hakafos to some of the local Yeshivos.  I found joyful, exuberant dancing and singing; there was fun, laughter, and lots of energy, as it should be on Simchas Torah.  I joined in for a bit, but I sensed something was missing.  I then went to Yeshivat Har HaMor, and found what I was looking for.

Yeshivat Har Hamor is one of the premier Dati Leumi (National Religious) yeshivot, and its student body contains many who have served in the IDF, or still plan to serve in some capacity.  Every bachur there had family or close friends currently serving in the army; many were close to terror victims.  And it showed.  The Hakafos were joyous; the dancing was spirited.  But there was a certain indescribable mood in the room: "We are dancing despite …".  And then, the final Hakafa.  The songs chosen were slower, and the themes included "Hashem save us from danger", "Hashem will avenge the blood of the victims", "Hashem gives us strength," and so on.  I saw dancing mixed with tears and hugs of compassion.  I deeply sensed that I had found what I had been looking for.

The difference, it seemed to me then, was not that one group was aware of the ongoing Intifada while the other was not – everyone was well aware.  But for one group, it seemed that the terrible chaos around us was not their immediate problem.  They, of course, wished great success to the army and police as they fought and suffered the difficulties, but they were not personally affected.  The world they inhabited was insulated and did not see itself as part of the State of Israel in general.  For the other group, however, it was far more personal.  The Intifada, and the fight against it, was a struggle that we, and the whole State of Israel, are going through, and personally experiencing the pain and difficulty as we try nevertheless to engage in Simchas Yom Tov.

Whatever the investigative committees will discover, one thing is clear — Hashem decided that we were not worthy of His special protection

Fast forward to this past year, 5782.  Israel is terribly divided as agitators have led a vast and ongoing movement to topple what they term a dictatorial, undemocratic, religiously zealous racist government.  Supporters of the current government argue back, and the tone of the arguments on both sides gets increasingly ugly; the opposition leaders threaten nothing less than civil war.  The animosity reaches a shocking low as secularist protesters attack Yom Kippur prayer services in Tel Aviv and other places.  Sinat Chinom – vile and deep hatred based on lies and distortions – threatens to rip us apart irreparably.

These were the background of this Simchat Torah morning.  In lieu of Hakafos, I read the Torah reading to myself.  

וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל  

And He was King in Yeshurun, whenever the total of the people were gathered, and the tribes of Israel were together. (Devarim 34:4).  

Says Rashi, When Israel is gathered in a unified group, and there is peace among them, God is their King — but not when there is strife among them.  And I wonder, "We know something bad is going on, but do not know any details.  There is terrible strife amongst us now — what will happen if God is not our King at this time?

By the time you read this, you will know more of the unbelievably horrible situation in which Israel is now mired, with the huge number of dead and maimed and – worst of all – the many hostages in the hands of the cruel and merciless thugs of Hamas.  I leave it to others to analyze the question all Israelis are asking, "How could the military have been so taken by surprise, given their usual incredible level of intelligence?"  Whatever the investigative committees will discover, one thing is clear — Hashem decided that we were not worthy of His special protection.  

It does not take much to assume that it has something to do with the teaching of that Rashi, coupled with the well-known ruinous effects of awful Sinat Chinom that has haunted us for millennia, which has unfortunately reached a fever pitch.  Apparently, Hashem decided that the medicine we need includes taking our day of joy – as we celebrate Him and His Torah – and throwing it in our faces.



Where do we go from here?  Obviously, the military and governmental leadership has an exceedingly difficult job ahead, which may take a long time to resolve.  But we citizens, especially religious citizens, must take this terrible debacle as a severe wake-up call to unite again as a people.  It seems to me that besides toning down the rhetoric, stopping the blaming and shouting, our efforts ought to include two parts:

First, we need to make greater efforts to love those with whom we have differences.  We need to be more like the second group I saw on Simchat Torah years ago and concern ourselves with those outside our religious community.  We need to feel and demonstrate to them that we see them as brothers and sisters who may have very different views and habits, but are loved by us, nonetheless.  We need to understand that from their perspective, much as we might disagree with it, they are frightened about the country's direction.  Whenever possible, we must seek to reassure them that they have nothing to fear from the demographic change in which more people uphold Torah and traditional values.

Second (and this springs from the first), we need to appreciate and communicate our appreciation for the many good things they have done to build this wonderful country.  We are grateful for their fighting in the army and police to protect us.  We are thankful for the vast sums of money from the State that support our Yeshivos and Kollelim and support their families.  We may deplore their Halachic choices, but we are here for them in any way we can build a true sense of brotherhood together.

It should (but does not) go without saying that the prayer for the welfare of the soldiers of the IDF should be recited daily, together with the general אַחֵינו prayer.  Besides the fact that it is the right thing to do, it is particularly hurtful to secular Jews that those Chareidim who do not serve in the army "will not even pray for them", a charge I have repeatedly heard.


These changed attitudes would go far in closing the yawning gap in Israeli society.  It is not too late; the overwhelming majority of the secular public would get along fine with the religious public  and even welcome more tradition in their lives  if (a) it is done with no hint of coercion and (b) they feel a sense of mutual respect for what they have done to build the Land and its army and infrastructure and institutions.

Let us hope that this is the final war, and – if we merit it – the herald of the coming of Mashiach.



Sunday, July 30, 2023

We used to be a Wise People

My sister is annoyed with me. She feels that I am too critical of the Haredim, and in this Tisha B’Av season, I should focus more on loving other Jews and not on finding fault. She is, of course, correct that Ahavat Chinam (Baseless Love) is the call of the hour. But write I must, nevertheless, specifically out of love for Klal Yisrael and particularly the religious community – and frustration with how they are causing so much unneeded hatred.

Those not living in Israel today might not be aware of the extent of anger, hostility, and hatred now going on between the pro-current government and anti-current government forces. The level of passion is unprecedented; Hundreds of thousands come out regularly to demonstrate, block roads, stop access to the airport, close shopping centers and medical clinics, and make life miserable for millions. 

Large groups of reserve soldiers have announced they will not serve, doctors have walked out on strike, and some are leaving the country; essential services are threatened in attempts to overthrow the government. For its side, the government continues to try to cope with the hysteria and, time after time, has said that while demonstrating is a legal expression in a democracy, the army must be kept apolitical. Particularly, it is terrible when soldiers decide that their political beliefs legitimize a refusal to serve in the military.

United Torah Judaism party decided to drop a bomb into the powder keg that is Israeli society. 

According to the narrative the opposition is pushing, this is all a reaction to the threatened "dictatorship" the government is pursuing it its "coup" to abolish "democracy". To any fair-minded person who scratches even an inch below the surface, it is clear that the fight is not about democracy or the merits of Judicial Reform. 

As I wrote in March, in an article entitled Judicial Reform? It's Just an Excuse for a Civil War, it was about and continues to be about the way “that the Left sees the results of the last election; they are out of power and likely to stay that way. They see that, for the first time, the ones they consider "the extreme right" are in control and intent on enacting various policies that are antithetical to the Left.   They are angry that Netanyahu is - despite their best efforts to delegitimize him - once again the Prime Minister. They are irate that Itamar ben-Gvir and Bezalel Smotrich are senior ministers. The presence of a long-bearded, Chassidic-dressing minister from the UTJ revolts them. They are disgusted that Aryeh Deri will once again be in power. Most of all, they are incensed, frustrated, angry, and frightful regarding the growth and political power of the religious parties.” Since that time, having spoken to many and read many interviews, I am even more convinced of that truth.  

Two days before Tisha B'av, the government finally succeeded in passing a watered-down version of the original Judicial Reform bill, focusing only on a repeal of Aharon Barak’s power grab, in which he made it so that the Supreme Court had absolute discretion to nullify any law or government action if, based on nothing more than the judge’s personal opinion, that law was “unreasonable”.

And then, the very next day, Erev Tisha B'Av – not even twenty-four hours after one of the most contentious Knesset decisions in the history of the State of Israel – in an act that can only be of total political blindness and tone-deafness, the United Torah Judaism party decided to drop a bomb into the powder keg that is Israeli society. In an act of sheer lunacy, they determined that this was the time to pass a Basic Law (the Israeli equivalent of a Constitutional Amendment) that seeks to enshrine in law forever the exemption for those who study Torah from army service. "Those who dedicate themselves to studying Torah for an extended period should be viewed as having served a significant service to the State of Israel and the Jewish people.". In other words, the purpose of the law would be to recognize that studying Torah is "a supreme value" to the Jewish people, on par with military service, and this should not only never again be challenged, but that Torah students should be entitled to the same benefits as those who serve the Jewish people by serving in the military.



There have been many times in the past that I would pull my hair in my frustration at decisions the Haredi leadership has made, or not made when the times were crying out for a forceful statement or action. But this decision will likely cause incalculable harm to all religious people, besides being counterproductive to their goal.

I do not want to discuss the merits of whether Hareidi men should be given a permanent release from the army. Haredim believe that Torah study is as or more critical in protecting the Jewish people than military service (Serious Dati Leumi people agree with that, while at the same time noting that the Halacha mandates that all go out for military service for a Milchemet Mitzva (a necessary war including defense of the Jewish people)). To what extent this means that every single Haredi man should be studying full-time regardless of their talent and economic situation is beside the point for now. My issue is with the timing of this bill; it is simply the worst possible that could be imagined.

What has happened to us?
We used to be a wise people.

Those promoting it say that this effort was a significant (perhaps the most important) demand in the coalition agreements and had been planned for some time. "The timing of the bill's drafting is purely coincidental, and the issue will be discussed as part of agreements between the coalition factions."  Just a coincidence. For their part, leaders of the other Haredi party, Shas, said "that the party was 'in shock' that the proposal was put forward without its knowledge or consent, which causes 'enormous damage' to the 'defense' of yeshiva students. The official noted that just last week, the coalition decided to convene a team of legal experts and party representatives to develop a comprehensive government bill proposal."

The reason that Shas is in shock is obvious. It is perfectly clear that most of the ire and passion of the left are driven by their hatred of Haredim and fear of the rising power of the religious parties. The awful leaders of the opposition have spun a tawdry scenario whereby the judicial reform is really a precursor to the real objective – turning Israel into a State ruled by Halacha, a theocracy similar to Iran. Moreover, they are sick and tired of feeling like "friars" (an Israeli word meaning naïve dupes); bearing the burden of the country's defense, taxes, and infrastructure while the Haredim contribute little to and demand much from the national coffers. To what extent this is true is irrelevant; that is what they think and have been whipped into a frenzy about.

After their loss on Tuesday, the left is seething. Enormous demonstrations all over the country went on till way into the night. Having awakened the tiger, the left is trying to plot their next move. That was the day that the geniuses of UTJ decided it was "coincidentally" the right time to promote their bill to exempt hundreds of thousands of people from the draft. Is it not totally predictable that the leader of the opposition, Yair Lapid, would say, "The day after canceling the reasonableness standard, the most unhinged coalition in the state's history is beginning to celebrate at our expense. The government of destruction, that does not cease shouting about [reservists] 'refusals' [to continue volunteering], proposes the 'draft-dodging and refusal to serve' bill and even dares call it 'Basic Law: Torah Study."

Of course, Shas is also far from innocent in sparking this hatred. In another article I published in February, I asked, Is Aryeh Deri the Best we can Do? The single most persuasive argument that anti-government rioters bring to “prove” the government’s corruption in undoing the “reasonableness” standard is that it is just an attempt to push through the appointment of Deri as a cabinet minister. The Supreme Court had found that it was unreasonable in the extreme that a convicted ex-con felon who had explicitly agreed to retire from political life as part of his plea agreement should be appointed to a powerful cabinet post. It is hard to argue with that. (The correct argument is that while it may be true that Deri should not be appointed, that should be based on his violation of the plea agreement, not on “reasonableness”). It is genuinely a Shanda that Deri is causing so much damage to the country and Chillul Hashem in his lust for power.

What has happened to us? We read in last week's Parshat  HaShavua,

וְאָמְרוּ רַק עַם חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה

People would observe us and say, "What a wise and understanding Nation this is" (Devarim 4:6).  We used to be a wise people. But here, in the Tisha B'Av season when we are annually called upon to reflect on the destructiveness of hatred between us, is it the time to pour gasoline on the great fire of currently seething hatred in the name of the supreme value of Torah study??

We need Mashiach so very badly. I am at a loss to think who else will be able to undo this damage and help us climb down from this terrible place we have put ourselves into. Heaven help us!

Published in the Jewish Press August 4, 2023

Monday, March 27, 2023

We need Mashiach - Badly!

Just a few weeks ago, I wrote an essay describing what is happening in Israel.  I maintained that the mass protests were not really about "Standing up for Democracy" or protesting the Judicial reform but rather about the anger of the Left that they lost the elections, were out of power, and were likely to stay that way.  Since then, the mobs have been whipped up into ever greater frenzies by their leaders, and the country is now at a frightening level of division and hate, and many fear that a real civil war will soon explode.  The leaders of the Left have no bounds of responsibility for what they are causing in their self-righteous hypocrisy, with former Prime Ministers Lapid, Barak, and Olmert, together with many of their leaders, literally calling for War against the current government, while continuing to spout lies and distortion about their true aims.

The truth is, as I argued in that essay – and as anyone examining the proposals of Judicial Reform may plainly see – the reforms are not radical at all.  They are merely an attempt to restore the proper balance between the Knesset and the Judiciary, which was devastated by the undemocratic power grab of Aharon Barak.  In a deceitful and hidden fashion, he and his co-conspirators engineered changes in the Knesset's basic laws, giving himself and the Court unbridled power.  Since then, the power has been used to promote an elitist agenda that has been condemned at various times by parties from the entire political spectrum, including the hypocrites leading these protests.  But they have found a rallying cry to use as a hammer to smash at the government, and unfortunately, they are using it all too effectively.



However, what the protests are really about is not that at all.  Ninety-nine percent of the demonstrators would not be able to put two truthful sentences together to explain what it is about the judicial reforms that so angers them that they have come out to the streets again and again to demonstrate.  What really exercises them is that, for the first time, the ones they consider "the extreme right" are in control and intent on enacting various policies that are antithetical to the Left.   They are angry that Netanyahu, who they now refer to as "the Dictator," is once again the Prime Minister, despite their best efforts to delegitimize him.  They are irate that Itamar ben-Gvir and Bezalel Smotrich are senior ministers.  The presence of a long-bearded, Chassidic-dressed minister from the UTJ revolts them.  They are disgusted that Aryeh Deri will once again be in power. 

Most of all, they are incensed, frustrated, angry, and frightful regarding the growth of the religious parties.  UTJ, Shas, and the Religious Zionist parties control thirty-two out of 120 seats.  (That does not consider the more extreme Chareidim, who do not participate in the elections.  If they did, the religious parties would control 3-4 more seats.)  They falsely claim that the government is trying to turn Israel into a theocratic state run by Halachah and that judicial reform is only the first domino that is needed before Israel will be no different than Iran.1

 

The question now is by which of two proccesses will Israel be ruled: 
Democracy or Rule of the Mob.  

 

The problem we now face – it has become a genuinely existential issue – is whether Israel will survive as a Democracy.  But not because of the reasons the protesters say; indeed, the exact reverse is the case.  The question now is by which of two processes Israel will be ruled – by Democracy or by the Rule of the Mob.  

One possibility is a democratic process of elections, in which the winner rules, and the opposition licks its wounds, learns something about what the electorate wants, and positions itself as responsible legislators who can win the next election.  

The other possibility is what we now face – the losing side forms itself into an unruly mob that refuses to accept the results of the election, sets out to paralyze the country with mass demonstrations blocking all the roads, threatens to refuse to perform vital national functions (for those of them in position to do so like pilots, army officers, diplomats, doctors, etc.), actively encourages foreign investors to withdraw their funds, spreads their lies and hatred to influence the press and leaders of foreign countries who have vital ties, and generally makes life unbearable, all in the name of fighting for "democracy".  It is the big lie on steroids.  It is made possible by using unbounded Chutzpah, reminiscent of the boy – having murdered his parents – who seeks sympathy because he is an orphan.  They are the ones creating the chaos and havoc, and then they blame the "dysfunctional government" for it.

It is only made worse by the veneer of respectability that the mob has gained from those who speak on its behalf.  The President of Israel, who until just a few years ago was the leader of the Left and chairman of the Labor party, has taken the side of the protesters, instead of the position he is supposed to take of being above politics.  Several government minsters, including Yoav Galant, have taken their side.  Galant was Defense Minister, never allowed Bezalel Smotrich the authority over Judea and Samaria, which was agreed upon in the coalition negotiations and did not respond adequately to the reservists who tried to politicize the army, leaving Netanyahu with no choice but to fire him.  This has further led fuel to the protesters' fire, unfortunately.

If the government gives in to the protesters, it will set a terrible precedent and cripple its ability for any meaningful change in the future.  Having tasted blood, the Left will know that anytime they want to oppose a government action, they have to come out and block the roads again in the name of "democracy", and they will get their way.  They will totally forget their former anger and criticism of the Right when such tactics were taken – on a much smaller scale – to block the Oslo accords and the Disengagement, as they have now.  Such tactics are patriotic acts of Democracy – but only when engaged in by the Left.

What the government now faces is whether to stand for democracy, and against mob rule, or whether to capitulate.  It is a terrible quandary – I do not envy PM Netanyahu.  We hear that the government is intransigent in not agreeing to pause the Judicial reforms until after Pesach and Yom HaAtzmaut.  While that sounds like a good idea, the government knows that the Left will not use such a pause to cool the tempers and engage in rational discussion, mediation, and compromise because they are not interested in compromise.  They want to bring down the government, and will accept nothing less.

My father-in-law Rabbi Monni Weisberger ע"ה would say, "We need Mashiach to come – badly!"  I don't know what resolution is possible here.  We did see a wonderful evening of respite when the protesters came to cause trouble and havoc in Bnei Brak and were met with cholent, hamantashen, drinks, and music playing Shalom Aleichem!  I was very proud of how this was handled in that case, completely defusing the protest.  Unfortunately, I don't have any illusions that this will be replicated nationally.

May Hashem bring us a Festival of Freedom in which the truth will prevail, and all Four sons will be able to sit together peacefully to await the Mashiach as the Mighty one, Adir Hu, Yivneh Baiso B'Karov

1. In my humble opinion, the government is doing itself no favors by pushing for the Chametz law and to reinstall Aryeh Deri at this time, which only adds fuel to the fire.  They should have gone slower in introducing these items at a later time - it just gives the haters arguments to pile on.


 

Thursday, March 9, 2023

Judicial Reform? It's Just an Excuse for a Civil War

משנכנס אדר מרבין בשמחה!  The month of Adar ushers in a time of happiness and joy . . . but it sure does not feel like it this year.  There have been too many tragedies and difficulties have occurred in the Jewish world in the past few weeks.  Three sets of brothers – Paley in Yerushalayim, Yaniv in the Shomron, and Boyer in Phoenix – perished in terrible ways.  Moreover, in Israel, storm clouds continue to gather as we face a dangerous split in society that is threatening to tear apart the country as never before, with their ideological counterparts in the Diaspora joining the fracas with the New Israel Fund is pouring millions of dollars into the well-funded protests. ...  

I don't know what Heavenly message was communicated when three sets of brothers perished one after the other, but it seems plain to me that we are being told something about not valuing our brotherhood enough.  At the time of Esther's Purim message — "Gather all the Jews together" – the underlying theme of all the mitzvot of Purim – the opposite seems to be happening.  We need to reflect deeply on this before it is too late.

At the time of Esther's Purim message — "Gather all the Jews together" – the opposite seems to be happening.  We need to reflect deeply on this before it is too late.

According to many reports, nothing less than a civil war is about to happen in Israel as protests and demonstrations grow by the day.  The purported cause of the unrest is the allegedly radical judicial reforms that the current "extremist" "dictatorial" government is committing to pass at all costs.  According to the protesters, the reforms will destroy the fundamental democratic processes and allow the government to pass unjust, theocratic, discriminatory laws without a check on its power.  Furthermore, they claim that the urgency to pass the law is only a cynical attempt to relieve PM Netanyahu of the legal troubles that have dogged him for the past few years.  The inciteful rhetoric is at frightful levels; three former prime ministers (Olmert , Lapid, Barak) are calling for civil war and for the army and police to stop obeying the "Putsch" dictatorship government.  They claim the ruckuses they are raising are principled objections to the proposed judicial reforms in the best spirit of patriotism. Increasingly, they refer to the judicial reform effort as a power coup designed to destroy democracy, which much be stopped at all costs.

If you believe that, then the lies and slander that the Left is using to hoodwink the Israeli public and the whole Western world have successfully fooled you as well.

The truth is that the judicial reforms are not at all radical.  Even if, for argument’s sake, one would grant that some of its particular points are stronger than they need to be, the truth is that the government has repeatedly said they are willing to discuss compromise while continuing the legislative process.  The need for judicial reform is very apparent to anyone familiar with the excesses of Aharon Barak's power grab.  However, it is crucial to know that it is all a smokescreen; the real issue is something else entirely. 

The issue exercising the Left is simple and stark — the growing realization that they have lost their grip on power.  They are angry and frustrated that “their State is being taken from them”.  

Since before the State’s founding, the non-religious, secular Labor Zionists ruled the country with total control over all branches of government, media, academia, and culture, and treated the right-wing and religious population as second-class, unenlightened primitives.  In 1977 Menachem Begin successfully tapped into the frustration of the former underclasses and created nothing less than a revolution.  Conservative, capitalist secular forces joined with Sephardim and the religious right to form a new government that put the Left socialists and hardline secularists out of power for the first time in Israel's history.  For most of the next forty-five years – despite the condescending and sneering objections of the elite that would rule the country – Likud has been in power with few exceptions.  The reality is that the majority of Jews in Israel have moved steadily to the right, particularly as they have seen the folly of the Oslo accords and the excesses of the Left. 

Supreme Court end-run

In order to retain its hold on power, the Israeli Left followed the example of its counterparts in the United States.  Since the 1960s, as liberals realized they were unable to accomplish their objectives through elections, they turned to the U.S. Supreme Court to "legislate from the bench" on many issues which they would never be able to win at the ballot box.  Upon assuming his position, Chief Justice Aharon Barak instigated new policies through which the Israeli Supreme Court became the most powerful Supreme Court in the entire world.  Sitting as the High Court of Justice, it can control anything and everything in Israeli society, not bound by whether or not it has standing, as according to the Barak doctrine, “everything is justiciable.”  Not only does the Supreme Court not have to rule based on precedent, but if it finds any law or decision by the government or the army "unreasonable" in its superior opinion, it has arrogated itself the power to invalidate it.

Furthermore, by controlling five out of the nine votes needed to elect new Justices, they rigged the system so that the current Supreme Court justices control who gets elected to the Court, and thus ensure that those with their (liberal) bias will control it in the future.  This terribly biased, politicized overbearing Court has been a blot on fairness in Israel. Over the years, many commentators, including some of the hypocrites now in the opposition, understood that the Supreme Court had gone too far and needed to be reined in.  (For an excellent review of the history of the Israel Supreme Court and the need for Judicial Reform, see this article by Jonathan Rosenblum, who has written about this for years).

That is what the judicial reforms are about; they seek to bring the Supreme Court back to the way it operated before Aharon Barak started his dictatorial power grab.  This is something that a majority of Israelis would agree with — if it were presented to them fairly. 

Judicial reform is not the primary issue – it is a smokescreen.  The Left sees the results of the last election; they are out of power and likely to stay that way.

Why, then, are there hundreds of thousands demonstrating weekly?  Why are so many prominent professionals – pilots, doctors, army officials, and others – so moved to threaten strikes and anarchy?  Is it because they have suddenly grown so concerned about the workings of the Supreme Court and legal processes? 

Judicial reform, in fact, is not the primary issue – it is a smokescreen.  What is really going on is that the Left and sees the results of the last election; they are out of power and likely to stay that way.  They see that, for the first time, the ones they consider "the extreme right" are in control and intent on enacting various policies that are antithetical to the Left.   They are angry that Netanyahu is - despite their best efforts to delegitimize him - once again the Prime Minister.  They are irate that Itamar ben-Gvir and Bezalel Smotrich are senior ministers. They are revolted by the presence of a long-bearded, Chassidic-dressing minister from the UTJ. They are disgusted that Aryeh Deri will once again be in power. 

Most of all, they are incensed, frustrated, angry, and frightful regarding the growth of the religious parties.  Between them, UTJ, Shas, and the Religious Zionist parties control thirty-two out of 120 seats.  (That does not take into account the more extreme Chareidim, who do not participate in the elections.  If they did, there would be 3-4 more seats controlled by the religious parties.)    As a result, it is now impossible for the Left to form a government without either joining with the Arab parties or forming a national unity government with the Likud, unless they incorporate the religious parties in their coalition.

(In this, they are joined by the ultra-secular Right, in particular, the despicable Avigdor Liberman and his Yisrael Beiteinu party.  It was he who put Israel through the trauma of the five elections in the previous three years, as he absolutely refused to sit with the Chareidi parties and thus prevented a stable government from forming.  Now that his seats are no longer needed by the rest of the Right, he is left whining with the Left.)



They, therefore, gnash their teeth as they decry "the end of democracy," "the rise of fanaticism," and so on.  They spread lies that the government is trying to institute Halacha as the law of the land.  They fabricate slander that the current government is anti-women, will persecute LGBTQs, and so forth.  They claim to be upset about the corruption of Netanyahu. What really upsets them, however, is that they recognize that the rule by the secular Left, who controlled Israel, is effectively over. 

An Understandable Frustration

This feeling of desperation is very understandable and justified from their perspective.  It is the secularists who mainly built the country's infrastructure, fought its wars, established the government, sacrificed enormously, and did many heroic things that created the modern State of Israel, a paradise compared to anything else in the Middle East.  They deserve major credit for all the good that they have done.  It is obvious that they are angry and frustrated in being pushed to the side in terms of holding the reins of power.

Moreover, from the perspective that the secular media have constantly fed them, the religious are primitive Neanderthals who do not participate in the country's defense nor pay taxes, expecting to be protected and supported by the secular naïve freiers (an Israeli term meaning suckers).  This is unfortunately magnified when "religious" fools misbehave and cause Chilul Hashem.  Particularly reprehensible are the idiots who riot and demonstrate on foolish issues, and call soldiers and police Nazis while mocking and spitting on them.  The secularists are seething that – in their eyes – these people are taking the country away from them. 

However, they fail to understand that this didn't happen in a vacuum.  While they did many great things and promoted the building and protection of the State, they also neglected many crucial issues that have now come home to roost.  Despite all of their noise, the secularists are becoming a minority due to the growing acceptance of traditional values, the high birth rate among the religious, and, unfortunately, the high rate of emigration by secular Israelis who no longer live in Israel.

This is no accident.  Young Jews brought up on the values of the secularists made one of three choices.  Some sensed that there ought to be much more to a Jewish State than to be a vapid cheap imitation of western values.  They thus decided to increase their connection with Judaism, become more connected with the traditional communities, and now vote for religious parties.

Others who made the same observation but were not moved to become more traditional decided that if western values are most important, why pursue them in Israel?  One can make more money, live in a nicer home, enjoy more of the same pleasures, and not be bothered with annoying things like army service, high taxes, and the irritating Orthodox elsewhere.  Over a million secular Israelis have voted with their feet and moved to America, Canada, and many other places. 

This leaves the third group of secular Israelis; those committed to staying in Israel for whatever reason but who are not interested in becoming more traditional.  It is that group – that used to be the great majority in Israel – that has seen its numbers dwindle.  To the point that the once all-powerful Labour Party barely exists, the Meretz party did not make the electoral threshold.  (Even much of the opposition today is more to the right, and only in opposition due to personal animus toward Netanyahu and/or the Chareidim.) As a result, the only way they could put together a government last time was by lying to their voters, voiding campaign promises, electing a Prime minister who controlled only six seats, incorporating Arabs into the government, and insisting that it was legitimate under the rules of "democracy".

These are the people leading all the protests and spreading the lie that judicial reform is the issue.  Their slogans claim that they are standing up for democracy, which is the biggest lie in itself.  Democracy is government by the will of the majority; the Jewish majority has voted (not only in this but in the previous elections) for the Right/Religious.  Belief in democracy should be to accept that election's result and understand that their political opponents are legitimately in power.  But they refuse to accept that.  Instead, they have convinced themselves that by calling for civil disobedience, for the army to refuse to be subject to the government, and for anarchy in the streets, they are standing up for democracy.  It would be laughable if it weren't so sad.

Our Responsibility as Orthodox Jews

Where will Israel go from here?  That is anyone's guess.  The forces of the Left will not stand down and will be satisfied with nothing less than destroying the country they claim to care so much about unless they get their way.  But that, of course, is something that the majority cannot let happen.

In my perfect world, the message that the Right must be sending out is one of understanding the frustration and the anger of the Left and seeking ways to compromise on those issues on which they can afford to compromise.  The religious parties, in particular, must be zealous in promoting their issues with great care and understanding for the hurt feelings and disappointment of those who used to be in power.  They must be greatly concerned that what is done is with love, compassion, and flexibility while not compromising on fundamental values.  

All of us must be extra vigilant in being stellar examples of the beauty, light, and kindness that the Torah teaches us 

While there is little that individuals can do about that, every Orthodox Jew, both in Israel and the Diaspora, needs to be very aware that – more than ever – non-Orthodox Jews feel under attack and alienated and disparaged, for this is what their leaders are telling them.  The truth does not matter much here, but perceptions matter a great deal.  They are looking to confirm their prejudice that Orthodox Jews are corrupt, mean-spirited, bullying, and power-hungry and seek to delegitimize the non-Orthodox as second-class Jews.  Therefore, all of us must be extra vigilant in being stellar examples of the beauty, light, and kindness that the Torah teaches us and not, G-d forbid, the opposite.

History seems to be progressing ever more powerfully toward some great vortex in which the Jewish people, the land of Israel, and religious Jews are under attack.  Many sources say that these conditions are a harbinger of the coming of the Mashiach, as we all fervently hope.  In the meantime, we must heighten our resolve – and up our game – to be worthy of the arrival of the Mashiach and not, G-d forbid, misuse this tremendous opportunity.


Published in the Jewish Press March 10, 2023