Proud Member of the Jewish Race

 All kinds of people got upset this week when actress, comedienne, and television personality Whoopi Goldberg declared that "the Holocaust was not about race. It's about man's inhumanity to man. That's what it's about". When her co-host said the genocide was "about white supremacy ... and going after Jews and gypsies and Roma," Goldberg responded that it was "two white groups of people," and thus not about race. 

The media went into a tizzy about this, with many lecturing Whoopi about the Holocaust, which was clearly predicated on Nazi views about the master race and the "sub-human" Jewish race. ABC went so far as to suspend her for two weeks to reflect on her views. (I will not speculate what they would have done had a white person claimed that much of the tensions between police and black people had nothing to do with race…). 

It certainly is interesting to observe how Whoopi — the former Caryn Elaine Johnson — feels about Judaism. When asked why she chose the obviously Jewish sounding stage name, she said, "Goldberg is my name—it's part of my family, part of my heritage, just like being black," and "I just know I am Jewish. I practice nothing. I don't go to temple, but I do remember the holidays." This, despite having no Jewish ancestry whatsoever. Unfortunately, her description of what it means to be Jewish is identical to that of millions of Jews, except for the words "just like being black." Whatever motivated her to take on this name (some report that her mother advised her that it would be good for her career), it is a moment that ought to cause us to reflect on our heritage and, yes, our race. 

For years now, the woke narrative (which Goldberg reflected) has been that racism can be defined only in one way: whites treating people with a different skin color poorly. However, "Black People can't be racist." I do not want to discuss the so-called Critical Race Theory, according to which only black people have suffered oppression and discrimination from other, more powerful racial groups. Taking nothing away from the empathy that any compassionate human being has for the suffering that blacks endured under slavery and discrimination and prejudice, we Jews have had horrific evil perpetrated against us as well. Anyone who has the slightest inkling of thousands of years of Jewish history, particularly the Holocaust, knows well that Jews have been constant victims of prejudice, evil, discrimination, murder, violence, and hatred. 

 While Jews are generally in a better position today, antisemitism and anti-Jewish hatred have been on a sharp rise worldwide. This is clear to anyone following worldwide events — especially concerning the State of Israel — and many local violent incidents and the tone of overt anti-Jewish tropes in the media and government circles. I leave it to others to expand on this; I want to make only one point. 

As Jews, we need to embrace this moment of awareness and embrace the fact that our race is "Jewish." We are not "white," nor "black," Asian, Aleutian Islander, or anything else. Our race is that we are Jewish, and we are proud of it. 

 We have as little in common racially with Anglo-Saxons or Caucasians as we do with Africans or Asians. This has nothing to do with superiority or disrespect for any human being — they are all children of God who deserve to be treated with equal kindness and respect, as long as they treat us that way. But we are a nation apart (Bamidbar 23:9). Judaism is not just a religion, nor is it merely a nation. It is a race. It consists of a covenantal people, the descendants of Abraham, Isaac, and Jacob. 

 We are a distinct race that has unique characteristics. They are not our skin color; over thousands of years, we have developed external characteristics that are diverse. Nevertheless, the Gemara)Yevamos 79a) states that Jews have innate racial markers (simanim). 

שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים רחמנים

In our deepest essence, we are by nature merciful, bashful, and kind. Halacha takes this so seriously that one who exhibits traits counter to this is suspected of not being of Jewish blood. (See Rambam, Hilchos Issurei Biah 19:17) .[Yes, converts have joined us as well, but the true converts have taken on these simanim and are now part of our race.] Even Hitler, may his name be blotted out, defined these as part of the Jewish nature in his horrible rantings in Mein Kampf. These traits ran counter to his idea of the mighty Aryan who would proudly assert his will and force and crush the weak and poor without mercy or kindness. We, of course, wear these traits as a badge of honor, and are proud to be known, first and foremost, as Jews. 

It is time to let the Whoopi Goldbergs of the world know that, yes, Jews are a race. A wonderful and good race, who too often have been the victims of great prejudice. We are not members of the races that subjugated Africans into slavery. We are not those who taught prejudice and racism against blacks — if anything, the Jewish people have always been prominent among those who fought for civil rights and against racial discrimination. We are a proud race, and we have no connection with, and no cause to apologize for, the evils of white supremacists, with whom we have NOTHING in common. 

For years now, when presented with a form asking me to define my race, I have consistently refused to check the "white" box. I am not white. I am Jewish, and proudly so. I encourage my fellow Jews to follow the same practice and act forcefully for Jewish Pride.

PS - Sort of in the spirit of Adar, here is yet another take on the famous Hitler meme. (Warning - Some of the language is offensive.)
https://www.youtube.com/watch?v=crKOLQF6q-0

Triumph over Pharaoh: The Levi Factor

As we begin recounting the incredible story of Moshe Rabbeinu once again, a question that bothered me for years (and I am sure that I am not alone in this) is given the hostility of Pharoah to the Jews, and Moshe in particular, how is it that Moshe seems to be able to waltz in and out of the palace whenever he chooses? We know from many sources the incredible life and death power that the Pharaohs had over everyone and everything in Egypt and the whole Middle East, including Eretz Yisrael. (Not the subject for today, but historical and archaeological sources prove this beyond a doubt). So how is it that Moshe was personally exempt from any control by the Pharaoh?

Moshe the Miracle Man

I know of three approaches to answer this question. The first is the Midrash, which tells fantastic stories of the supernatural assistance that Moshe was given. Lions, rodents, and other animals would come with him and frighten the Egyptian guards and Pharaoh himself and gain Moshe entry whenever he wished. The inquiry might end there, but I believe there is more to plumb in this story.

The Prince of Egypt

Another approach may disturb some readers, but I think it has much truth to it. When the movie “The Prince of Egypt” came out in 1998, I did not see it. It was much criticized in the Orthodox press as distorting the story presented in the Torah, as full of Hollywood excesses, and so on. I passed on it. 

However, a few years ago on a long plane ride, I decided to watch it. While much of the criticism I had heard is true (particularly its portrayal of my Zaydie Aharon), the central theme is based on one crucial insight that I had not considered before. 

Moshe grew up in the House of Pharaoh. The Torah reports the rise of a new King in Egypt at the beginning of Parshas Shmos (1:8), and of the King's death many years later, towards the end of Moshe’s stay in Midian(2:23). Whether or not the Pharaoh at the beginning of Shemos was the same Pharaoh who Joseph had dealt with was debated by our Sages (see Rashi to Shemos 1:8). However, it is hard to accept that the Pharaoh who Moshe contended with upon his return to Egypt was that same original Pharaoh.  The text clearly states that Pharaoh died.  Although Rashi brings an opinion that this means he contracted leprosy, the plain meaning of the text (and the two hundred-odd years since the Joseph story) leads one to believe that, in fact, the son of the former Pharaoh had now ascended the throne. Thus, the Pharaoh that Moshe contended with upon his return was surely none other than the stepbrother that Moshe had grown up with!

Who knows what sibling rivalry Pharaoh may have felt from this long-lost brother-pretender who had now returned, telling him what to do.

 

Given this fact, it may simply be that Moshe could come and go in the palace as he reclaimed his previous royal privileges of access. In fact, as some Midrashim note, the reason that Moshe had to go through the adoption by Batya and was brought up as an Egyptian was to prepare him for the confrontations that he would face as the Jewish savior. It gave him the confidence and ability to speak effectively in that forum. (Nevertheless, Moshe was also given the challenge of stuttering to ensure that no one thought the Exodus was a result of Moshe being a charismatic, eloquent speaker who mesmerized the Egyptians. It was clear that it was Hashem who redeemed the Israelites, not Moshe - see commentary of Rav SR Hirsch.)

Thinking of Moshe and Pharaoh in this way and analyzing the love/hate relationship that they must have had as long-lost brothers who were now adversaries, is fascinating on many levels. Who knows what sibling rivalry Pharaoh may have felt from this long-lost brother-pretender who had now returned, telling him what to do. It may have contributed mightily to the incredible ego and obstinance of Pharaoh in continuing his futile resistance while bringing himself and his nation to ruin. It may even have been part of the reason Moshe was so incredibly reluctant to take on the task in the first place. 

Whatever the case is, this is certainly a fascinating aspect of the drama that unfolds before us, and well explains how Moshe was able — even in a "non-miraculous" way — to come and go in Egypt as he pleased.

Moshe the Levi

However, I heard a third approach this week, which might be the most fascinating of all. Rashi, in fact, asks the question regarding Moshe’s access. In the verse in which Pharaoh said to Moshe and Aharon "Go back to your toil", Rashi comments: 

Go to your work that you have to do in your own houses.” [He could not have been referring to work in Egypt, because Moshe and Aharon were from the tribe of Levi] as the labor of the Egyptian slavery was not incumbent on the tribe of Levi. This can be seen for behold, Moshe and Aharon were coming and going without permission.  (Shmos 5:4).

Apparently, it was not only Moshe but the entire tribe of Levi that was, astoundingly, not subject to Pharaoh’s persecution. Why was that? 

Rav Avrohom Chaim Shor, one of the leading Rabbonim in Poland (died 1632 CE) attributes this to the foresight and wisdom of Yoseph. In Bereishis Chapter 47 we read how Yoseph arranged things so that all the wealth and people of Egypt belonged to Pharaoh — except the priests:

And Yosef made it into a land law in Egypt, which is still valid, that a fifth should be Pharaoh's; only the land of the priests did not become Pharaoh's. (47:26) 

In his genius, Yoseph established the law in Egypt, which Pharaoh could not revoke (without revoking his claim to all his power) that the priests were not subject to him. He did so to ensure that the tribe of Levi, who were the keepers of the spiritual tradition passed from Avraham to Yitzchak to Yaakov to Levi, would remain the heart and core of the Jewish people (see Rambam Hilchos Avoda Zara 1:3).
From the beginning, Avraham had been foretold in the Bris Bein Habesarim (Covenant between the Pieces) that before becoming the Holy Nation, they would have to go through a kiln of fire and persecution: 

And He said to Avram, “Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years. (Bereishis 15:13)

In this short essay, I cannot go into the many commentaries that delve into the purpose of that terrible period that they went through. But one thing is clear; only by going through this very difficult challenge would Am Yisrael achieve its destiny. The road to Sinai had to go through Egypt. At first a very pleasant Egypt, but then one that became worse and worse, until Hashem saved us from there with great miracles. Am Yisrael suffered greatly in Egypt — not only physically, but perhaps even more so — spiritually. They reached extremely debased levels, and the great majority were unfortunately irredeemable and perished during the plague of Darkness. But the core stayed strong due to the indomitable spirit of Levi, courtesy of Yoseph. 

the tribe of Levi is the spiritual battery that will help us get through whatever He has in store for us, and to thrive with it.

What does this mean for us? Besides the history lesson about our origins, we can take much to heart in our own lives. First, to know that we, too, must personally go through many challenges before we get to our destiny. There are no shortcuts when it comes to spiritual achievements. We must embrace our challenges, remind ourselves that the Almighty gave them to us that we might grow thereby, and look forward to his Grace coming upon us in His due time. 

Secondly, we need to remember that the tribe of Levi is the spiritual battery that will help us get through whatever He has in store for us, and to thrive with it. We must seek spiritual guides and teachers who will open our hearts and help us uncover our eyes, so that we see our tasks clearly in front of us. Moreover, if we but will it, we too can be Levites. The well-known Rambam (Shemitta V’yovel 13:13) states: 

Not only the tribe of Levi, but any one of the inhabitants of the world whose spirit motivates him and he understands with his wisdom to set himself aside and stand before God to serve Him and minister to Him and to know God . . . is sanctified as holy of holies. G-d will be His portion and heritage forever.

I am not among those who claim that this passage shows the Rambam’s support for a Kollel lifestyle; too many other writings of the Rambam contradict that. (See a rebuttal of that position here.)What it does mean, however, is that every person can choose to be a spiritual Levi, and a source of inspiration and blessing to all those who interact with him. To be like Moshe and Aharon, who cared for, inspired, taught, and loved their fellow Jews and helped them live lives full of meaning and purpose. They — and if we merit it, we — will be able to walk through the minefields of the world, to deal with the Pharaohs and other obstacles, and continue on the road that will lead to greeting the Mashiach, speedily in our days.

Commemorating a Fallen Son with my Ethiopian Friend

 Living in Israel has its ups and downs, like everywhere else, but sometimes things happen that remind you that you are living in the most special place on Earth.

Since we have been living in Migdal HaEmek I have become close with Shmuel Yosef, a wonderful young Ethiopian Jew.  We interact mainly in two locations.  First, the local Ethiopian shul is around the corner, and I find myself going there often. When I first came to town, I was a bit wary of attending, given the drama that went on years ago regarding the question of their Jewish lineage. The issues have been dealt with in different ways; I will not delve into the matter in this essay.  Briefly, some great Rabbonim said that they might need a Giyur LChumra (conversion as an extra assurance), as some of their observances differed significantly from the rest of Klal Yisroel, from whom they had been separated for thousands of years. Others, particularly Rav Ovadia Yosef זצ"ל held that they should be accepted as is.  

What I found was a wonderful group of people who daven beautifully, sincerely, and respectfully, led by their Rav, a fine talmid chacham.  I feel very comfortable and inspired davening with them, especially when the Baal Tefillah is Shmuel, who has a pleasant and inspiring singing voice.

Our other interaction is in a small chaburah that we have studying Tanach.  The group was started by the local Gar’in Torani (a wonderful group of energetic and inspired young families who are doing enormous good in town) to study the book Iyov (Job).  And that is where the rest of the story begins.

About a year and a half ago, Shmuel and Aviva’s fifteen-year-old son Yagel was swimming in the sea and tragically drowned.  He clung to life for a week before he succumbed, leaving a gaping hole in the family and in their hearts.  It was thus so heartbreakingly difficult and meaningful to learn together the book of Iyov and discuss the emotional and theological ramifications of tragedy, particularly the loss of a child.  A boy who by all counts was good and warm and loving and talented, and whose passing left unremitting grief.  And yet, Shmuel and Aviva are positive and joyful; the pain is ever-present but they are determined to live with Simcha.

This brings me to yesterday’s event.  A few months ago, it was decided that a beautiful way to bring a Tikkun for the loss of Yagel was to write a Sefer Torah in his memory. Yesterday, around the time of his birthday, the family asked if people could come to help mark this special event.  (The day also was scheduled right after the Ethiopian holiday of Sigd, which commemorates the thousands of years of longing to return to Zion).  I went, of course, given my friendship with Shmuel.  But I was unprepared for what greeted me.

This was the largest event that I had ever seen in Migdal HaEmek.  Hundreds of people came, sang, danced, davened, and enjoyed a Seudah together, with one heart and one soul.  The thing, however, that struck me most was the unity between all types of Jews.  There were Ashkenaz, Sephard, Edot Mizrach, Yemenite, Ethiopian; Chassidim, Misnagdim, Yeshivish, secular — it did not matter.  All the men, women, and children came together to show support and share in this family's joy and mazal tov.

Israel is repeatedly attacked by the intelligentsia and world press as an apartheid racist state.  I would challenge any of the haters to attend last night.  Skin color was the last thing on anyone’s mind.  If anything, white, brown, black all came together as one unified whole; fellow Jews from across the spectrum celebrating with a beloved Jewish family while mourning our collective son.  It was beautiful and inspiring beyond words. It was a microcosm of what is going on in our beloved State of Israel, where Jews of many types from many different diasporas have come together to create one Nation, which will be united under Hashem, speedily in our days.

Biden’s Rosh Hashana Sermon

Although most Israelis would have no idea what I am talking about, most Americans consider Rosh Chodesh Elul to be the day after Labor Day, regardless of the Jewish Calendar.  Before Labor Day we are too busy with the Lazy Hazy Crazy Days of Summer to take Elul seriously. 

No matter that the Rambam writes that the sound of the Shofar calls us to “Wake up sleepy ones, arise. Review your deeds, repent, remember your Creator. To those who forget the truth and engage all year in empty pursuits and matters that are ultimately worthless; think about your souls. Improve your ways and your deeds and abandon your sinful path (Teshuva 3:4). Summer is no time for such heavy thoughts.

However, for those paying attention, Hashem provided us with quite a wake-up call this year, as He often does. Twenty years ago, on the 23rd day of Elul we experienced September 11; a day that forever changed our perspective on our safety and security in the United States.  This year, we had several wake-up calls.

First – the year and a half of Corona, which has impacted everyone’s life in ways great and small.  It has changed our businesses, shuls, schools, families, and social contacts, let alone those who suffered personal tragedies.  It has left us, or should have left us, with far less certainty about our ability to control our lives and circumstances, and far more humility about predicting the future.  It certainly ought to be a wake-up call to Teshuva

Second – the tremendous political upheavals of this year, both in the USA and in Israel.  We became fractured, divided, and subjected to more hatred than any of us can remember in recent decades – simply because of our political and personal views.  We witnessed the fall of the mighty and their replacement by those of questionable competence who focus primarily on destroying the legacy of their predecessors.

And now, just before the Day of Judgment, the debacle in Afghanistan.

I will not go into an analysis here of the depth of the terrible damage wrought by the shameful mishandling of the withdrawal by the current administration.  I will focus only on what this means to us as Jews standing before Rosh Hashana.

Many writers have described the incalculable damage that has been done to America’s credibility as a guarantor of her allies’ peace and security.  Taiwan, South Korea, NATO – they have now seen how trustworthy America is when it ensures others that “Uncle Sam has your back”.  

One can appreciate – on a whole new level – how important it was when former PM Netanyahu and his predecessors insisted that Israel cannot take foolish risks for peace and rely on the USA to guarantee peace if things go awry.  Images of American friends falling off the airplanes to their deaths; of the American President (scandalously) blaming the Afghanistan army for not fighting for themselves; of him saying that chaos was inevitable and that he cannot guarantee the safety of thousands of Americans nor that of local Afghan allies, are chilling in the extreme.  And it starkly reminds us how precarious our safety is in this world, particularly as Jews.  The verse that we say every morning could not be more apt.

אַל תִּבְטְחוּ בִנְדִיבִים בְּבֶן אָדָם שֶׁאֵין לוֹ תְשׁוּעָה

Put not your trust in the great, in mortal man who cannot save.

  (Tehillim 146:3)

Quite a wake-up call, indeed.

We approach Rosh Hashana – the day that we are to accept the sovereignty of our King, the Master of the Universe – with great trepidation.  So many of its prayers jump out at us with special urgency.  “He who crowns kings but retains the true kingship”. . . “On this day it will be determined which countries will face the (Taliban) sword, hunger, or prosperity” . . .” We approach You not with our (deficient) deeds, but with looking to your Mercy” . . .and so many more.  We have been shown so clearly, if only we opened our eyes, how much we cannot rely on ourselves or other humans to solve the world’s problems.  Oh, how desperately do we need His Grace!

How much must we join together to daven that the Almighty watch over Eretz Yisrael and protect those who defend it!

As the future looks ever more tenuous in the Diaspora, we must be so grateful for the gift of the State of Israel.  Notwithstanding the many physical and spiritual problems there, how fortunate we are that –unlike those stuck in Afghanistan – we have a State of our own to run to in our hour of need.  Surely it is time for those in the Hareidi world to stop focusing on the many problematic trees and to see the forest for what it is – a wonderful gift that Hashem has allowed us to have. How much must we join together to daven that the Almighty watch over Eretz Yisrael and protect those who defend it!

Medinat Yisrael is not to be taken for granted – not for those who do not live here, who confidently assure themselves that whenever they feel like they can be “Next Year in Jerusalem” – it is the first time in recent memory that Jews want to come and cannot because of Corona.  For us who have the great good fortune to live in the Land, we look forward to the Shemitta year to remind us not to take it for granted. A year to internalize that it is the Almighty’s land - and not ours – and that we need His blessing to thrive in this refuge He has provided us in the midst of ever-growing threats.

May we have a most meaningful and heartfelt Rosh Hashana, and truly dedicate ourselves to serving the King of kings, who is looking to give us more than we could even imagine, if we would only turn to Him with all our hearts and minds.

PS - Although I am not sure how much I would recommend her work in general, Dolly Parton wrote words in her song "Hello God" that ought to give us some pause:

Hello, God? 
If we're still on speakin' terms
Can You help me like before?

I have questioned Your existence
My resistance leaves me cold
Can you help me go the distance?
Hello?

This old world has gone to pieces
Can we fix it? Is there time?
Hate and violence just increases
We're so selfish, cruel, and blind

We fight and kill each other
In Your name defending You
Do You love some more than others?
We're so lost and confused

Hello, God?Are you out there?
Can you hear us?Are you listenin' anymore?
Hello, God?

If we're still on speakin' terms
Can You help us like before?
Oh, the free will You have given
We have made a mockery of
This is no way to be livin'
We're in great need of Your love
Hello, God?

Hello, God?
Can You grant us
Love enough to make amends?
Is there still a chance
That we could start again?

Hello, God?
We've learned our lesson
Dear God, don't let us go
More than ever
Hello?

We really need You
We can't make it without You
We beseech You
In the name of all that's true
Hello, God?

Please forgive us
For we know not what we do
Hello, God?

Give us one more chance
To prove ourselves to You

Hello, God?

Published in the Jewish Press August 27, 2021

The Debased Origins of Baseless Hatred

Once again, Tisha B’Av approaches. As we have done so often, we will mourn the Churban, and lament how Sinat Chinam (baseless hatred) caused so much pain and suffering. And yet, the problem of baseless hatred is still with us, seemingly growing by the day. 

(Baseless? See my essay from last year Sinat Chinam: Baseless or Inexcusable?)

There is so much anger and division in our communities. So many people harbor hatred for others, simply because they disagree sharply with their political or religious views. We suffer on national, communal, and personal levels. In America, the nation is divided as perhaps no time since the Civil War.  In Israel, the disparate factions of the new government are bound together only by hatred of Netanyahu. As for Netanyahu and the opposition, they are interested only in causing the new government to fall, no matter the issue. Communities are rent apart; former friends and relatives barely speak to each other because of political differences – I need not go on.

These past two years I have been studying a great deal of history in preparation for the Ministry of Tourism Licensing exam. What I learned of the level of Sinat Chinam in Jerusalem prior to the Churban was far worse than I had imagined from studying about Kamtza and Bar Kamtza et al. The various factions of  Tzedukim, Zealots,Perushim, and Sicarri were at each other’s throats so badly that many thousands of Jews killed and maimed each other with no involvement of the Romans – blood literally ran in the streets. It was so bad that the Roman General Vespasian delayed in attacking Jerusalem, reflecting:

It is best [for the Romans], while their enemies are destroying each other with their own hands, and falling into the greatest of misfortunes, … to sit still as spectators … rather than to fight hand to hand with men that love murdering, and are mad one against another… For the Jews are not now employed in making of armor or building of walls; nor indeed in getting together defenses…rather, the Jews are vexed to pieces every day by their civil wars, and dissensions; and are under greater miseries than – if they were captured – could be inflicted on them by us. Therefore, we ought to suffer these Jews to destroy one another; we ought by no means meddle with these men now they are afflicted with a distemper at home.

Josephus, Wars of the Jews, Chapter 6

After the Jews had killed and weakened each other for years and burnt their storehouses of food in the madness of their civil war, the Romans had a much easier time finishing the bloody job.

What led to such awful fraternal hatred? And what lessons ought we to take to avoid continuing down that road?

Two historical episodes from the generation before the Churban help clarify how things deteriorated to that point. 

The first story appeared recently in Daf Yomi:

Two kohanim were ascending the ramp to the Mizbeach (Altar). One of them reached the 4 cubits before the other, whereupon the second took a knife and stabbed the first in the heart. Rabbi Tzadok chastised all those present by asking whether the law of Egla Arufa (an offering brought when we do not know who the murderer is) applies here, and who must supply it. . . At that point, the entire assembly of people to burst into tears. 

Until the father of the dying Kohen came and said ‘Look, he is not yet dead, and the knife is therefore not Tameh! Quickly remove the knife lest it become tameh!” (Yoma 23a)

The astoundingly perverted priorities of that father need no elaboration. The exaggerated focus on a supposed spiritual value versus concern about another human being, let alone his dying son, led to both the death of that kohen, and the callous reaction of his father. This deeply affected Rabbi Tzadok, whom we meet several times in the Churban narratives.

A famous incident occurred a few months before the Churban, when Rav Yochanan ben Zakai was granted three wishes from Vespasian, one of which he used to ask for a doctor for Rabbi Tzadok. Rabbi Tzadok had been fasting for forty years to try to forestall the Churban. Presumably, the forty years began around the time of the above story, which he took as an omen of doom for Yerushalayim and the Bais HaMikdash. Since the Churban happened in the year 70 CE, forty years prior was around 30 CE.

In my course, I was required to know more than I ever wanted to about the basic beliefs of Christianity. Among the most well-known stories about JC, written about in all the gospels, concerned his protests (shortly before the crucifixion) regarding the corruption that was going on in and around the Temple. The greedy priests (mainly Sadducees) were focused primarily on money and power and made the experience of coming to the Temple the opposite of spiritual. 

In one famous incident, JC turned over the tables of the moneychangers and sheep merchants outside the Temple, accusing them of taking advantage of people who came to worship. . (This was the main reason that the priests were so annoyed at him and asked the Romans to kill him – he was bad for business.)  In several other scenes, he castigated the priests and the Pharisees for being concerned only about ritual law, and not the human suffering that was right in from of them. These teachings*, and the contrast between his teaching and that of too many Rabbis, was a major factor in causing people to be his followers, despite his other dangerous mishegass.

Lest I be criticized for relying on Christian sources for these stories, they are more than corroborated by our tradition. For example, in Pesachim 57a, the Gemara heaps enormous criticism on the Kohanim of that time:  Abba Shaul ben Batnit said … Woe is me due to the Kohanim Gedolim of the house of Baisos, woe is me due to their clubs [used for hitting those who did not subordinate to their greedy wishes]. Woe is me due to the Kohanim Gedolim of the house of Ḥanin . . .of Katros, of the house of Yishmael ben Piakhi; woe is me due to their whispers and the rumors they spread. Woe is me due to the High Priests of the house of Katros; woe is me due to their pens that they use to write lies, their rumors, their fists, the way that they act inappropriately. 

I was thinking about this when a fascinating connection jumped out at me.  It is accepted that at his crucifixion, JC was in his early thirties, (about 30 CE). Thus, the Christian stories about the corruption in Jerusalem occurred at virtually the same time as the corruption pointed to by Rabbi Tzadok. These incidents illustrate the decadence that led to the horrible dissension, which made the Churban all but inevitable.

The culture of “baseless hatred” did not start with a few bad apples like the actors in the Kamtza story. The elites – the Kohanim in the Bet Hamikdash and too many others – in their zealous self-righteousness, religious coercion, and insensitivity to the way they were being perceived by others, contributed to a terrible culture of animosity and hatred. Tempers were whipped up, small disagreements became major clashes, and a culture of trying to get along with each other gave way to power struggles, “might makes right”, and ultimately chaos and murder. Things were so bad that -- as hard as it is to say this – perhaps we can understand why the Churban was necessary to ensure to allow for a better future.  

Perhaps this is why Rav Yochanan Ben Zakkai, the great hero who is perhaps most responsible for helping us to successfully transition to a post Churban reality, insisted that it was necessary to have a doctor for Rabbi Tzadok as part of that process. It was only by clinging to Rabbi Tzadok’s wake-up call that we could leave behind the corrosive past and hope for a better future.

The fault for the fact that that the Haredim are reviled by such a large percentage of the Israeli public can not lie only on the others, and cannot be fairly described as “senseless hatred”.

There are many parallels that one could draw to current events, some of which I alluded to earlier. Here in Israel, it is certainly way past time for some of the religious leaders to think about the tone-deaf ways in which it has argued for its needs and priorities in the past decades. As the new government (particularly ministers Liberman and Lapid) take aim at the government largesse that has underwritten much of Haredi society, it would be well for the leadership to reflect on the way their messages have been heard by the Israeli public. While it is true that there are those reshaim who are anti-religious and want to destroy Torah, they are a small minority. Most Israelis are happy to live and let live and have no interest in interfering with the Haredi lifestyle. However, when they sense that they are repeatedly forced against their will to support unappealing ( to them) priorities, that their efforts in providing the infrastructure and security of the country are unappreciated and on top of that they are mocked and ridiculed and looked down upon by so many messages emanating from Haredi spokesmen and hotheaded individuals, they have a violently negative reaction. The fault for the fact that that the Haredim are reviled by such a large percentage of the Israeli public can not lie only on the others, and cannot be fairly described as “senseless hatred”.

Let us hope that this Tisha B’Av will cause some sincere and honest reflection on how we can change perceptions, and strive to fulfill the beautiful challenge we just learned in Daf Yomi on Yoma 86a, that our charge is to make the Name of Hashem beloved by our actions and the way we comport ourselves.

Printed in the Jewish Press July 16, 2021

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* Here are some examples

And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves, And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

— Matthew 21

Then Jesus said to the crowds and to his disciples:  “The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them.

“Everything they do is done for people to see: They make their phylacteries[a] wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others.

Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy, and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel.

— Mathew 23

Justice Tal ז"ל: A Giant of Justice and Mercy

The Jewish world lost a unique and special individual this week.  Justice Tzvi Tal, of blessed memory, was one of those rare individuals who truly embodied the dictum of the Gemara Yoma 86a:

Abaye said: “And you shall love the Lord your God”  –  you shall make the name of Heaven beloved. How? One should learn Torah and Mishna, serve Torah scholars, and be pleasant with people in one's business transactions. What do people say about such a person? Fortunate is his father who taught him Torah, fortunate is his teacher who taught him Torah, woe to the people who have not studied Torah. See how pleasant are his ways, how proper are his deeds. The verse states about him and others like him: “You are My servant, Israel in whom I will be glorified” (Isaiah 49:3).

Born as Tzvi Elimelech Teitelbaum to a Hassidic family in Poland, Justice Tal came to Eretz Yisrael at a young age. He loved Torah and general knowledge and supported himself through yeshiva high school by working part-time as a mechanic. After attending advanced yeshiva, serving in the Irgun and then the army (he fought in three wars), he went to law school and became a respected attorney. After some years he was asked to become a judge on the Jerusalem District Court. He considered that to be a judge in a non-Torah legal system may well be problematic, and spoke to several Rabbonim about it. The Lubavitcher Rebbe among others encouraged him to be a judge, but at the same time to increase his dedication to Torah by teaching a daily shiur. He considered a judge as doing God's work if done properly. Eventually, he rose to the pinnacle of the Israeli legal world, serving as the conscience of the Israeli Supreme Court as he occupied the “religious seat” for years. (He was often not happy about that; he felt sometimes as a fig leaf for many of the excesses of Aharon Barak’s aggressive Court). 

In his career as a judge, he sat on many important cases, and found himself often in the minority, especially when arguing for the more traditional position. The most famous judicial panel that he sat on was the trial of John Demjanjuk שר"י , who may or may not have been “Ivan the Terrible”, but certainly was, at minimum, an accessory to 28,000 murders at Sobibor. 

The judge was best known for heading the eponymous commission that came up with the “Tal Law”; a compromise that he enabled by meeting Roshei Yeshiva with the utmost respect, fashioning an arrangement that reasonable people on both sides could live with. As he put it, “Take away the Torah, and what will be left of us? A small, and unimportant people with a sub-American culture. We are on the stage of history only thanks to the Torah, the Mishnah, the Talmud - the great contribution of the Jewish people. Not only religiously but also nationally. This is the core of our identity. But only some are engaged in Torah as their full occupation, many others just hang out in Yeshivot. Those must go to the army or serve the public like everyone else. " Although it was later overturned, the Yeshiva world remained grateful to him for doing what he could to protect serious Torah scholars.

One must arrive at the correct legal decision. But one must never forget to also arrive at Tzedek – the fair and ethical truth.  One must use not only Midat HaDin but also Midat HaRachamim (not only justice but mercy).  L’fnim MShurat Hadin.

I knew him, however, in a different light. Growing up in Bayit Vegan and visiting my parents' home frequently, I would see Justice Tal very often at the Sochatchov shtibel where he attended shiurim, gave a daily Mishnayos shiur, and was the best Ba'al Keri'ah that I have ever heard. He radiated a quiet dignity and wisdom, and was a walking Kiddush Hashem for his excellence in Torah and Derech Eretz, as he commanded universal respect for his deep integrity and fearlessness.

However, as is too often the case, I learned much more about him in the news stories that appeared after his passing, and my appreciation has grown exponentially. I saw an interview in which he shared how difficult he found it to send anyone to jail. It reminded me of a Gemara that I learned this week (Bava Metzia 30b) in which Rav Yochanan taught that the reason Jerusalem was destroyed was because they judged according to Torah Law. This obviously strange statement was explained by the Gemara to mean that they judged by the strict letter of the law and did not engage in L’fnim MShurat Hadin (Going beyond strict justice.) As Justice Tal said, "Of course one must arrive at the correct legal decision. But one must never forget to also arrive at Tzedek – the fair and ethical truth.  One must use not only Midat HaDin but also Midat HaRachamim (not only justice but mercy).  L’fnim MShurat Hadin.

When sentencing even those whose guilt was beyond doubt, his hand would shake while signing the sentencing decree; he would ask their forgiveness for having to do this. A convict whom he sent to prison for fifteen years, published a message expressing his heartbreak at the judge’s passing. The judge would make a point of visiting him at least once a year to inquire after his welfare. In fact, he did this for all those whom he sentenced to a long term, even those who would not forgive him nor shake his hand when he came to see them. On one occasion, this prisoner asked the judge to help watch over his helpless wife and young children, which the judge did for many years. Another ex-con related “the judge changed my life. Today I earn an honest living and am a grandfather. Every few months I called the judge at his request to let him know how I am doing. While I was still incarcerated, my son had a Bar mitzvah – the judge arranged and paid for everything, and refused to let me acknowledge him as he sat unobtrusively at a side table . . . can you believe such a man existed?

His son related that he fasted on the day that he sentenced Demjanjuk to death (later overturned by the Supreme Court). “Do you know what an awesome responsibility it is to take another life, even a monster like Demjanjuk? One cannot just sit down to a breakfast of scrambled eggs and then send a man to death . . . “ His son – who saw him cry many times when reading Eicha – wondered how he could not cry when listening to the survivors talk about their horrible experiences. “It took enormous self-control, but I have a job to do and I have to keep my personal feelings to myself.”

He maintained his integrity and was universally respected by all – Secular, Dati Leumi, and Chareidi alike. One story related to his regular attendance at the Daf Yomi in the shtibel, where the regulars would be unlikely to stand in silence for the siren on Yom HaZikaron, especially if it was sounded during a shiur. He, of course, not only had the highest respect for the fallen soldiers in general; he had given the ultimate sacrifice of his son Moshe הי"ד in a battle during the Yom Kippur war. He told a friend that to not attend the shiur was unthinkable. But a few minutes before the siren, he went out as if he had to take care of some matter, stood at attention during the siren thinking of Moshe and his comrades, and then went back to his Gemara. Without fanfare or arguments, he knew how to do the right thing resolutely with quiet integrity.

One of my great regrets is that I never really had a conversation with him although I often wished him Good Shabbos. I was simply too much in awe and did not know what to say that did not sound small and insignificant. I will greatly miss seeing this giant small man, who embodied everything a great Torah Im Derech Eretz Jew should be.

Woe to us for those who are no longer, and there is none like one them to replace them.

חבל דאבדין ולא משתכחין

Published in the Jewish Press July 2, 2021

A Government Not for the Sake of Heaven

Ah, Politics.  The national pastime of Israel – everyone has an opinion; a nation of prime ministers as the old Golda Meir line goes.  After four elections in the past two years, one would think we are inured to really worrying about the outcome, or lack thereof.  But this time around, an earthquake is happening, and it is deeply worrying.

In this week’s Parshat Hashavua, we read about the sorry tale of Korach.  The Mishna in Pirkei Avot (5:17) famously offers the arguments between Hillel and Shammai as a prototype of an “Argument for the Sake of Heaven”, while the protagonists of an “Argument Not for the Sake of Heaven” are Korach and his conspirators.  A question asked by many is why does the Mishna cite “Korach and his conspirators”?  Surely, the negative parallel case to Hillel and Shammai ought to have been Korach and Moshe! 

A famous answer given by the Malbim is that a sine qua non of an “Argument for the Sake of Heaven” is that each side represents a unified view of truth, unified on an important principle.  In the case of Korach, however, we find that he brought together a motley crew of different people with disparate interests.  Korach wanted to be the Kohen Gadol.  The 250 who joined were disgruntled bechoros who were enraged that they were supplanted by the tribe of Levi. Dassan and Aviram were long-time antagonists of Moshe. On be Peles – it isn’t clear what he wanted.  The only thing that bound them together was a determination to attack the authority of Moshe and affect a change of leadership.  As Rabbi Dr Jonathan Sacks zt”l put it, “The groups had nothing in common except that they each wanted to be leaders. Each of them wanted a more important or respected position than they currently held. In a word, they wanted power. This was an argument not for the sake of heaven.”

The parallels to the proposed “unity government” that – barring a miracle -- will be sworn in could not be clearer. The group is made up of those whose views and agenda represent the farthest left – Meretz and Labor—those that claim to be on the right – Yamina, New Hope, Yisrael Beiteinu – and those in the Center – Yesh Atid, Blue and White.  As with Korach, they are united by one thing, and one thing only – hatred, jealousy, and animus towards one of the greatest Prime Ministers in the history of the State of Israel, Benjamin Netanyahu.

The price of joining together? They are proposing to 

• Remove corrupt politicians from power, by installing the corrupt Liberman as Finance Minister

• Do away with the “blackmail” of the Haredim and instead grant more than 50 Billion Shekels to the Arabs

• Reject the “homophobe” Ben Gvir , while agreeing to the Arab demand to stop the advancement of the LBTQ agenda

• Stand for the principles of Democracy while installing a Prime Minister whose party has only six seats; seats that he won by explicitly promising that he would not join such a government.

• Stand for the principle of Law and Order while agreeing in advance to legitimize tens of thousands of homes built illegally by the Arabs.

Central to making this work, is the inclusion of the Ra’am party, headed by Mansour Abbas.  This is a particularly difficult pill to swallow.  To be honest, two months ago, when there was a discussion of how Netanyahu might succeed in forming a coalition, I was amongst those on the right who were in favor of having the support of Abbas.  Living in Israel, especially in the Galilee, I have worked with, been treated and served by and interacted and even become friendly with many Arabs.  Particularly in the course I took to become a tour guide, I found that there are many Arabs (Muslim and Christian) who are good people, interested in living with Israel in peace, and who do not support the efforts of the Arab terrorists to harm us.  It seemed to me that what I was hearing from Mansour Abbas, as opposed to Ahmed Tibi and other awful Arab leaders, represented these moderate Arabs. He seemed interested only in promoting the civil rights, education, and welfare of peaceful Arabs, and it was good to have their support if that is it what it took to form a right-wing government.  When Smotrich and Ben Gvir (whom I am proud to have voted for) warned that they could not be trusted, I questioned this stance.

And then came the recent mini-war.  And the terrible pogroms that took place in Lod, Acco, and other mixed cities, coupled with terrible lynches in Jerusalem and elsewhere.  As a seasoned politician, Abbas said the politically correct things to the western press. He even came to visit the site of the shul torched during the pogrom in Lod.  But to his Arab audience, he supported those who fought in the streets and refused to discuss the security issues until the fighting stopped.  He praised the hooligans who fought in the streets as the best of our young people. And I understood and appreciated the position of Smotrich and Ben Gvir –until and unless Abbas publicly disassociates himself from his previously stated positions in favor of terrorists and Jihad, and demonstrated true loyalty to the Jewish state, he cannot be relied on to be part of the government.

This “Korach problem”, of banding together to silence others and destroy their leadership, is of course not limited to Israel (i.e. the banding together of so many disparate parties to destroy President Trump), nor is it limited to the world of politics. Again to quote Rabbi Sacks, “I believe that what is happening at universities, turning the pursuit of truth into the pursuit of power, silencing, demonizing and no-platforming those with whom people disagree, is the Korach phenomenon of our time, and it is very dangerous indeed. An old Latin motto says that to secure justice, audi alteram artem, 'Listen to the other side.' It is through listening to the other side that we walk the path to truth."

In a few weeks we will once again be experiencing Tisha B’Av, and reflecting on the famous story of Kamtza and Bar Kamtza. A famous question is often asked: why does the Gemara blame Kamtza for what happened?  After all, the bad actors were Bar Kamtza and the anonymous host, not Kamtza, who does not appear at all in the story!  The Maharal explains that the Churban happened because of the insane hatred that Kamtza shared with the host against Bar Kamtza, to the point that they were unwilling to associate with Bar Kamtza, no matter the cost.  Similar to Korach, these were two people united only because of a common enemy, and thus Kamtza shares the blame as well.

Let us hope that by the time Tisha B’Av comes around, the powers that be in Israel come to their senses and – unlike Korach and Kamtza – will be willing to get past their personal animus before a far greater tragedy unfolds.