A Friend of the
Tzig and the Tent saw these words by the Holy Piasecner as very appropriate in light of the
tummel some people made after some of the
hespedim in
Kfar Chabad 4 weeks ago. It went so far as G-d's lawyers plastering Jerusalem with
Pashkevillen about the "heresy" that was spoken at the funerals.
Reb Klonimus Kalman HY"D mentions the fact that there have already been times in the past where Jews suffered death and destruction, and still it doesn't arouse questions of
Emunah in the average
Yid's mind when he reads and learns about it, so why should the decrees of WW2 do that? Yet at the bottom of page the
Rebbe of Piasecna sees fit to "change his mind," and announces to the world that
Tzores like those suffered by the Jews of the Warsaw Ghetto and the environs - that they were deported to death camps etc. -
HAVE YET TO BE SEEN BY KLAL YISROEL.
It's almost as if RKK had changed his mind when he wrote the הגה"ה, as if the reasons for him justifying G-d's ways and leaving no room for questions in Emunah just fell away in the year that had passed from 1942-1943, and now there were only questions - but no answers.... Do you too see it that way?!
7 comments:
He's not changing his mind. He just says that later the tzores reached an unprecedented level, as apposed to in shin beis, when he originally wrote that. His point remains though, even when the trores had historical precedent, some peoples emuna was effected, in spite of them having been aware of the past, and that awareness not effecting them.
Rav Geldtzahler(SIL of Rav Desler)writes in his the back of his new sefer Emunas Yehoshoa on Zeroim (5 vol)a long essay against this new culture of people looking for reasons for the Shoa, obviously on the back of the kedoshim, his idea is basicaly that it was a churban beyond the human grip to explain, it seems that he aims on a mussarnik of Flatbush
Is anyone here familiar with R. Levi Yitzchak of Berdichev and his dinei Torah, his "ta'anes", with the Eibershter? The famous "Kadish of RLY" which he recited on Rosh hashonoh before Mussaf?
The point is, only one who truly believes in Hashem and His hashgochoh, will question tzadik vera lo and rosho vetov lo - as did already none other than Mosheh Rabeinu, and then Yirmiyahu Hanovi etc.
Yes, we are matsdik es hadin, yet can respectfully (and because of emunoh sheleimoh) raise questions - at least to the point of either hoireni no es drochecho, or alternatively "yes Riboinoi shel oilom, no doubt Hatzur tomim po'oloi etc. - but surely for Koil Yochoil there are other ways in terms of ach toiv vochessed golui to achieve the same end."
We must be, and are, matsdik es hadin and mekabel be'ahavoh anything that happens to ourselves. But when seeing others suffer - Hashem Himself expects us to cry out "Lomo Hashem..." and "Ad mossai..."
what he says about teshuva in Gehinom comes as a HUGE khiddush to me, as well as the lack of Yisurim memearkim w/o teshuva.
Hard to pick which is the harsher judgement- that the 6 million had it coming to them for sundry sins (Rav Miller-Satmar Rebbe et al)or the sufferings of the ones who couldn't be omed in (admittedly)unprecedented nisyonos was meaningless in terms of miruk. (Piaseczner).
Frankly, loit mein naarishen Saikhel, neither seems to be a classic Berditchevian type approach.
Rabbi Miller is on par with the SR re: the Holocaust?!
Not at all. But IMHuO both are unacceptably harsh on their fellow Jews. Rav Miller by saying they deserved to suffer and die and the RKK by saying that for those who failed this toughest of nisyonos, that their suffering and deaths were meaningless.
Who am I to be mateeakh devorim k'lapee either a bona-fide TK or a heiligeh rebbe but at least in the case of the RKK I can say that his own mind-boggling yisurim may have made his kulmos be maflit a dibur not in keeping with the best spirit of Talmidei Baal Shem.
Whay's Rav Miller's excuse?
Not that anyone would read it anyway after so many years (well, I did), even if Hirshel would let it through.
The same thing that RKK (have no idea who that is) said in a harsh non-sensitive way, the statement that even not true - is he a prophet to judge what is meaningless or meaningful? (And don't give me that nonsense about talmid chochom higher than prophet) The same statement should be said in the opposite way and it would be then true:
those who did not fail this toughest of nisyonos not only make their suffering and death meaningful, but elevate themseleves and the rest who perished even more than their death al Kidush Hashem.
(BTW, Satmar Rebbe being in Israel said to his chassidim, whoever needs a brocho ask anyone who has death camp tatoo and still put on tfillin - "their brocho as good as mine")
The attitude of rav Miller makes IMHO perfect illustration to the famous parable of thousands of dead pages of Gemoro in the heavenly cemetery.
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