Hold the guilt, please

Heresy = "An opinion held in opposition to the commonly received doctrine, and tending to promote division or dissention."

I was talking to this yungerman at a Kiddush yesterday. Truthfully he's not the average Chassidishe Yungerman, but only because he decided not to be. In short he's mad at G-d for making him Jewish, and with a guilty conscience to boot. He'd like to abandon Yiddishkeit but he can't because his conscience won't let him, it keeps him up at night if he sins. This man has raised 7 good kids like this, without ever hiding his feelings, and oh, he's got a mouth like a sewer too.

We got on to the discussion by mentioning what else? Lubavitch. He said that he pities the Shluchim - Meshiloochim - was his word, for being forced to go on Shlichus to places like Hong Kong and Atlanta. "Forced?, by whom" was my reaction, but he was adamant in his views, stubbornly so, not wanting to hear out what I had to say. כפה עליהם הר כגיגית was his response, I was forced by Har Sinai, and I now have no choice, since I now feel guilty when I do an Aveirah.

What I'd like to know is the following:

1) How and why does a guy like this who claims to be afraid only of his guilty conscience, continue living his life, on the outside as a religious Jew? Obviously he only goes through the motions when it comes to Torah and Mitzvos, but if society is not his issue, and he speaks openly of true intentions, then he obviously doesn't care what people think, so why continue wearing a Shtreimel and Bekeshe and bothering to roll up your long beard every morning?

2) The contradictions abound as well. Here's a man who does things only because he feels guilty about them later. He does not worry about Schar and Eynesh, at least it wasn't mentioned in his discussion, I'm not quite sure why not though. Does he believe in them? it would seem like he does, since he quoted the Gemoroh of Kofoh Aleyhem etc., and if he didn't believe it he probably wouldn't quote it. If the wole problem is guilt wouldn't it go away after a while? After all he's not the only who's left the fold, correct? So what's the big deal here?

3) What does a child like that think when he hears these words from his father?, and I know he does because one son was present during our conversation, can he just tune it out and let his Yeshivah education take over? Yeshivos after all don't discuss such matters, so how would his Yeshivah education counter such talk?

It just isn't fair to those who do put in their sweat and blood into their kids religious upbringing....

From the Algemeiner

Is the Ponovezh Split Koved HaTeyreh?


דער אלטער פון נאווארדאק אנטוישט מיר

עשה לך רב

Our friend SG would like to prove somehow that it needs to be א לעבעדיגער רב, maybe, maybe not. Let's preface it with a vort:

The question is why did the B'nei Yisroel make the עגל? they had Aron, Chur, and the Z'Keynim from which to choose, so why go to a calf? The answer is אז מיר ווילען משה רבנו, און אויב נישט משה איז בעסער נעמען א קעלבל , ווייל אזוי וועט מען זיך נישט איינרעדן אז ס'איז א רבי.

Today, we are witnessing the wholesale acceptance of Kelblech as Rebbes, but I doubt it's because they're so Mekusher to Moshe Rabbeinu. Now, before you accuse me of "Peylisher bias", take a poll of the average Chassidishe Yungerman and ask him what he thinks of today's Rebbes, I believe you'll hear the same from him. Are these Rebbes "Ravs" in the sense of the Mishna, I think not. Most of their people pay lip service to them and do not respect their opinion as being connected to G-d. Sure, they'll go in for a Kvitel before Rosh HaShonoh and when making a Simchah, but it's going through the motions, nothing more. Is that called a "Rav", just because he's alive?

On the flip side; A Lubavitcher Chossid (or Breslover for that matter) who lives by the Rebbe's Sichos and MaaMorim, Follows the Rebbe's Takonos, visits the Tziyun regularly, and requests that the Rebbe intercede for him when necessary, believing that the Rebbe can implore for him, does he NOT have a Rav?

I'm not saying that this is an ideal situation that we have on our hands, but does anybody have it better today?

What I learned this Purim

(actual bottle consumed by the Tzig)

Single Malt Scotch is great to drink, especially if you need to go back to work on Shushan Purim.

Chassidus Chabad is רייך on Megillah and Purim, not that it was a Chiddush, but it was reassuring.

Gerer Bocherim like to have fun like anybody else, Purim and a little wine brings it out.

We really should be able to get along beautifully, a little wine shows me that, it's the zealots that ruin everything.

My Favorite "Hasidic-Reggae-Rapper"

(I cannot, for the life of me, remember where I took the Picture from......)

Jews with issues

Reckless Rites : Purim and the Legacy of Jewish Violence
(Jews, Christians, and Muslims from the Ancient to the Modern World)
(Hardcover)
by Elliott Horowitz

Interesting Reviews, too

Get Yours Here. Cheap too!

Why is it that Jews can't just enjoy their Yomim Tovim without feeling guilty?

Rabbi Eliezer Berland shlit"a.

Rabbi Berland was born in 1937, in Haifa, and was recognized as an unusually gifted student even in his youth. He studied in the yeshiva of Kfar Chassidim and was very close to two of the Torah and Mussar giants of the previous generation, Rabbi Eliyahu Lopian and Rabbi Dov Yaffo. After his marriage, Rabbi Berland joined the Ponevizch kollel and later the kollel Volozhin in Bnei Brak. He was also a student of the Steipler Gaon, Rabbi Yaakov Yisrael Kanievsky zt”l.

Afterwards, he came into contact with Breslov Chassidism and became a close disciple of some of the elder Breslovers of the previous generation including Rabbi Shmuel Shapira and Hirsch Leib Lepel. His main connection, however, was to the virtual leader of the Breslov Chassidim at that time, Rabbi Levi Yitzchak Bender, zt”l.

Rabbi Berland has spent decades drawing disillusioned Jews back to Judaism. In the course of his efforts, he has brought tens of thousands of Jews back to the path of Torah observance.

Today, Rabbi Berland dedicates the majority of his time to providing guidance and instruction to the many students and others who come to his home, both day and night. He delivers a weekly lecture to the community every Shabbos after the morning prayers. Rabbi Berland and his wife, Rebetzin Tehilla Berland, devote most of their time to helping and offering guidance to the students of the yeshiva and their families, as well as to those who approach them from outside the community.

From ShuvuBonim.org

Yeshivos Hijacking Purim?

The Mishnah Berurah in סי' תרצ"ד סעיף קטן ג' brings a din that many overlook, and others do only because it’s convenient for themselves to do so.

" די לשון המחבר איז געווען "חייב כל אדם ליתן לפחות שתי מתנות לשני עניים, און די מ"ב איז מוסיף " זה מדינא, אבל באמת מוטב להרבות במתנות לאביונים מלהרבות בסעודתו.................. שאין שמחה גדולה ומפוארה אלא לשמח לב עניים ויתומים, ודומה לשכינה.....

Yeshivos somehow found it important to claim that they too are Evyonim and need the Tzedokoh. The Bochurim are fully expendable, and many Yeshivos have quotas that the Bochurim must collect.

Whatever happened to Halochoh? Why are Bocherim allowed to go to all types of homes with questionable behavior going on just to fund themselves? On whose account are these Bocherim sent there?

Why not make it mandatory for the Bocherim to participate in being Mesamech Yidden, whether collecting for Evyeynim only, or going to nursing homes, jails, or just visiting elderly and homebound Yidden and making their lives a little happier?

on "חכמים הזהרו בדבריכם"

(oil on canvas?) by Yaacov Kaszemacher

From Kabbalaonline.org

With this quote - of Chachomim Hizharu BiDivreychem - we see the old "krenk" of selective criticism. Are we Chas VeSholom to blame the Rashb"I for authoring the Zohar when the results are that Goyim and Amiratzim and Mechalelei Shabbos are learning Zohar wholesale? Are we to blame Chas Vesholom the Nevi'im for giving Goyim their religion based on faulty learning of Nac"h? Obviously not. Torah was made for Baalei Seychel, and Chachomim were meant to be careful that THEY - the Baalei Seychel - not learn the wrong Pshat in their words. Idiots will learn whatever they want from whomever.

"שר התורה"

Tomorow will be the 70th Yohrtzeit of the Rogatchover z"l. He incidentally shares that Yohrtzeit with the Chid"a z"l, 130 years later. The title "Sar HaTorah" was bestowed upon him by the Frierdige Rebbe, N"E.

They planned a national Holiday in honor of him



The Levaya

The Jewish Observer's take

Google Links




Now, before you think it childish that I'm claiming him as one of ours, remember this; He was the Rov of the Chassidishe Kehillah in Dvinsk for over 40 years, and received a Brochoh from the Tzemach Tzedek to be a Talmid Chochom. He also apologized to the Rebbe that Chassidus Farshteyt er nit azei, because on that he didn't receive a Brochoh. Also, Kamenecki in MOAG goes as far as comparing and NUMBERING the Gedolei HaDor and who was the true Sar HaTeyreh.

ר' חיים רעדט

A Shiur from Reb Chaim Shmulevitz z"l

Thanks to our friend from ShiurimBlog.

ס'איז זייער געשמאק צו הערען אן אמאליגער ליטווישער ראש ישיבה ווי ער זאגט א שיעור, און בפרט אזא איינער ווי ר' חיימ'ן

"וואס ער האט ניט געהערט פון רבי'ן ווייס ער ניט"

Trouble?

These last 2 days have been a disaster for this blog. I hope the troubles aren't somebody's idea of a joke. We have some catching up to do.

BLOG ON!

Come and get 'em!

(Reb Lazer Berland on the left)

Brochos for Sale

The Litvishe Rebbes are going strong this time of year, dishing out Brochos to unsuspecting American Temimus'dikke Yidden who'll do anything to be blessed. I don't blame them really, what else would work? But why the fake pictures with Kvitlech and Pidyones in the brochures?

Thanks to Bloggerai for the tip.

Misnagdic Messianism

Reprinted from Aishdas.org

What I was referring to was the psychological crisis which overtook the (Kollel) Perushim (centered) community with the deflation of their messianic hopes for the year 1840. This was no small thing, as the fervor and expectations - that had been building for years - may well in fact have been the hidden engine which drove the entire Aliyah movement from the Gra's circle which perceived that former era restraints on active קירובי הקץ had been lifted Mi'shomayim.

(ed. note: Ironic that some of the fiercest anti-Zionists today are descendants of those Perushim, no?)




Indeed, the very appearance עלי אדמות of the גאון himself, whose
extraordinary talent could only be that of a supernatural emissary, was a
sure portent of shomayim's inauguration of this new era.

(ed. note: Sounds alot like the Baal Shem Tov's ideas and what his Talmidim thought of him, no?)

As 1840 approached things really got to a fever pitch. There were changes introduced to the נוסח התפלה - e.g. the verse התנערי מעפר קומי was purged from the
קבלת שבת service some years prior on the theory that the שכינה
had already gotten past the picking herself out of the dirt stage (and yes,
the very faint echo of Shabbatean era tampering with the ritual in
recognition of a new era does resonate.)

(ed. note: So who changed the Nusach HaTfiloh?)




When 1840 didn't work out, there was terminal funk. To give some inkling of the depths of despair which ensued, we might mention that there were at least two conversions to Christianity of members in good standing of the Kollel
Perushim. Just try to wrap your brain cells around an image of a couple of yidden in long beards and full get up, maybe a Gabbai of a shul in Williamsburg or B'nei Brak, suddenly deciding to sign up at the local priest's recruiting office, it just won't
come.

(ed. note: I have yet to see that happen in today's day and age, despite the dire predictions of those who wish it would happen)

BTW, the circle of the Gra's students had long maintained a לכאורה
bizarre, and much to the Sephardim's disgust, very friendly social
relationship the local Christian missionary establishment. ע"כ

Do any of my Lithuanian friends want to place blame for this group of people on anybody's shoulders?

? ווער האט משנה געווען

Berl, CH speaks:

פסוקי תנ"ך און מאמרי חז"ל מלאים מדבר הזה און מ'זעט אז ביטול עצמו איז א עיקר גדול אין תורה, און אויב אז דאס פעלט יעמאלט ווערט אן אמת'ער צמצום כפשוטו ר"ל פון "אין אני והוא יכולים לדור"

און עס איז זייער אינטערעסאנט אז אן אמת'ער ע"ז פון "אויסוואקסען א גדול" זעהען זיי (די מתנגדים) ניט. אבער דאס וואס חסידים למיניהם זיינן משבח זייערע רביים צו פיל – א זאך וואס האט אייזענע יסודות אין מאמרי חז"ל – דאס באדערט זיי יע, און דאס איז ביי זיי אן עבודה זרה!

ועוד, דער וואונטש פון א אידישע טאטע-מאמע מימי קדם איז געווען אז א זון זייערער זאל אויסוואקסען "א תלמיד חכם", דאס הייסט א תלמיד פונ'ם חכם, אזא וועלכע איז צוגעבונדען צו חכמים און וועלכע לערנט זיך פון זיי, ניט אזוינער וואס זיין גאנצע "שאיפה" איז צו בויען דעם "זיך" און ווערען "אליין א חכם" – א "סאם סאפאזשניק" איך בין אליין א "שוסטער", עכ"ד

Turning the tables on your debate partner is always an exciting development, so let's see how the zealots will respond to this one. We need to brace ourselves for a vicious onslaught of lies and deception, but we're ready, willing and able.

"Militant Misnagidism"

That's what's been revealed to me these last few days in this blog.

Did I coin that phrase?

Sort of like the peasant in Vilna who threw Sholom Ber Krinsky out of shul. He yelled "Chassidski Jihad!".

Who's responsible for this new movement?

Here I thought we were beginning to get along so beautifully....

ליקאוויד בייז אודער

A story of the בית ישרא-ל in honor of his Yohrtzeit.

מספר הרב שבתי סלבטציקי: אני למדתי בישיבת 'קול-תורה' של הגאון הרב שלמה-זלמן אויערבאך זצ"ל. בישיבה, היה מתקיים שיעור תניא אותו מסר הרב יוסף סגל. שיטתו של הרב סגל, הייתה מעניינת: הוא היה נוהג להסתובב בישיבה, לקבל מידע על 'חברה' שהיו נחשבים כמוכשרים שיודעים ללמוד, אבל רוצים ומעוניינים במשהו מעבר לזה וכך היה יוצר איתם קשר. למעשה, כך, הוא בעצם הגיע אלי.

הפעם הראשונה בה פגשתי אותו, היה זה בדרך לטיש של האדמו"ר מגור ה'בית-ישראל'. הרב סגל החל לדבר איתי בלימוד על ה'קצות' הידוע בענין שליחות להנחת תפילין. לאורך כל השיחה, אני מאוד התפעלתי מהעמקות שלו. במהלך הערב, נפגשתי איתו שוב והמשכנו את השיחה.

שיעור חשאי

מספר ימים לאחר-מכן, ה'חברותא' שלי, חסיד גור, סיפר לי בסוד שיש שיעור תניא. כששאלתי אותו מי מוסר את השיעור, הוא ענה: הרב יוסף סגל, זה שפגשת בטיש של ה'בית-ישראל' והתפעלת ממנו. אם לומר את האמת: בתחילה לא רציתי ללכת לשיעור. אחרי הכל, נולדתי במשפחת ליטאית שהייתה רחוקה מאד מחסידות בכלל ומחב"ד בפרט. מה שהכריע את הכף, היה הסקרנות לדעת למה בעצם אנו "מתנגדים".

בבית-ספר בבית-וגן בירושלים, התקיים השיעור החשאי. להשיג מפתח למקום, היה סיפור ארוך, אך ניגש לנקודה. אט-אט החלו לזרום בחורים לבית-הספר. כל אחד מהבחורים היה צריך לדפוק דפיקות מסוימות, שהיו מעין סיסמה. רק אז נפתחה הדלת.

במשך מספר שבועות נמשך הדבר, עד שאחד מרבני הישיבה, עלה על דבר השיעור ואסר את ההשתתפות בצורה שאינה משתמעת לשתי-פנים.

לא הייתה לנו ברירה והפסקנו את השיעור. כעבור מספר שבועות, שוב התחדש השיעור וכמו מקודם, זה נודע לרב אחר מהישיבה ואולצנו להפסיק כליל את השיעור.

הצימאון ללמוד את התניא בער בקרבנו והחלטנו לאחר תקופה ארוכה, לחדש את השיעור. בכדי לשמור על חשאיות, קבענו את השיעור בבית-הכנסת של האדמו"ר מאמשינוב בבית-וגן.

מדוע אתם לא לומדים בישיבה ?

ה'בית-ישראל' נהג לצאת מביתו בלילה, באותו לילה בו ישבנו ללמוד תניא, אנחנו מבחינים לפתע באדמו"ר מגור. הוא התיישב בצד והקשיב לקול לימודינו. לא יכלנו להמשיך ללמוד מרוב התרגשות והפסקנו ללמוד. הוא אמר לנו להמשיך ללמוד, ניסתי למלמל כמה מילים... אך ללא הצלחה. לאחר-מכן הוא שאל אותנו: מנין אתם? וענינו לו: מישיבת 'קול-תורה'.

"מדוע אתם באים ללמוד כאן ואינכם לומדים בישיבה?" - שאל. לאחר רגעים של שקט, סיפרנו לו את כל האמת כמו שהיא - שבישיבה לא מרשים לנו ללמוד תניא...

תגובתו של 'בית-ישראל', הייתה חריפה והוא אמר: "רויטע בלעטלעך טאר מען און דאס נישט?!" [=דפים אדומים (כינוי לעיתוני "מעריב" ו"ידיעות" שהכותרות שלהם נכתבו בצבע אדום), מותר לקרוא, ואת זה לא?!].

כעבור מספר שבועות, קראו לי לחדרו של ראש-הישיבה, הרב אויערבאך. כשנכנסתי, הוא שאל אותי: "למה אתה אומר שכאילו אני לא מרשה ללמוד תניא בישיבה?".

היססתי. לא ידעתי מה לענות. אך הוא הפציר בי ואז עניתי: "לא אמרתי ח"ו שהרב לא מרשה. אך יש רבנים, בהנהלת הישיבה, שאסרו עלינו ללמוד תניא בישיבה".

הרב אויערבאך הקשיב ולאחר-מכן אמר: "מעכשיו מותר לכם ללמוד, רק 'בלי רעש'".

You like my Peylishe transliteration? :-)

A more serious discussion, hopefully....

I too am getting somewhat tired of this whole back and forth "Snag-Lubab-Misnaged-Cholent" talk, so let's try and maintain some level of sanity in this thread.

A Sheilas Tam;

Why is it that Davka Chassidim, who accept that צמצום איז שלא כפשוטו and believe in Hashgochoh Protis like never before, and 'לית אתר פנוי מיני is stressed like never before, They believe that a Yid has to be דבוק אין א צדיק and without him איז ער נישט פארזיכערט אין גארניט

Why do Chassidim believe That the Eibershter needs כביכול the "help" of Tzaddikim in order to be Mashpia Gashmiyus to the lower realms?

[Only comments צו דער זאך will be accepted, and try to keep your Sefeikos in Emunah and obsessions with X-tianity to yourselves. I would also appreciate you choosing a name, so that the conversation can flow without scratching your head trying to figure out which anonymous said what.]

איין מאל פאר אלעמאל

Berl, Crown Heights says:

Why don't we just settle this whole debate איין מאל פאר אלעמאל: The snags have perverted the Teiroh and Yiddishkeit itself. Baal-Shem-Teiv and his talmidim החזירו עטרה ליושנה. The snags are still holding on to their corrupt ways (ועוד הוסיפו חטא על פשע) and have, therefore, no say in any matter of השקפה, הלכה, אמונות ודעות, יראת שמים ואהבת השם, . In short, they have no gedeilim, no chachomim, no תלמידיהם and no דעת תורה. There is no point to debate them on any topic, even for דע מה שתשיב purposes.

עכ"ד

Who does Berl mean by "Snags"?

I would imagine those who rile up controversy where there is none, not all Litvishe Rabbonim. The Rebbe was oft to say that there were many ניט-חסידים in all times, and with them we have no beef, there is no Chiyuv to become a Chossid. The Rebbe also said that nowadays there are no Misnagdim, simply because those who originally were apprehensive about Chassidus have seen that their suspicions were unfounded. Today there are only those that attack movements, and in reference to them Berl says what he does. We also have no problem with not respecting them, simply because they do not "demand" it nor deserve it.

CE: Change Is Good.

בהמשך to the Anybody Got An Answer? thread; Here's CE weighing in.

I didn't want to jump in here, but since nobody else said it, I guess I will...

Thirtysomething,

This is the way I understand it: The Gedolei Hamisnagdim were great men, and I think your Emunas Chachomim can remain intact (at least as far as this case is concerned). The Debate between the Chassidim and Misnagdim was, as you pointed out, not really about a difference in theology, or halachic matters; rather, it was over a far more significant problem. Many Talmidei Hamaggid even state similarly, that the Misnagdim were not bad in any way – they were just not using the right tact, or the best approach, for the generation.

Perhaps we can use America in the 60's as an example: All the conventions and values of 1950's America were overturned and questioned by the 60's generation. Similarly, Chassidim turned main-stream Judaism on its head. At that point the culture of main-stream yiddishkeit, endorsed by the establishment, believed in Judaism that was the precise opposite of the Chassidic version, such as:

The establishment stressed somberness, the Chassidim stressed joy.

The establishment valued Torah knowledge and prowess, the Chassdidim valued perfection of the self and simplicity.

The establishment centered around the most scholarly, Chassidim centered around the most saintly.

The establishment valued study over prayer, Chassidim valued prayer over study.

The establishment recognized the mystical, but only for the elite, Chassidim promoted the mystical for the common man (this, of course, not long after the proliferation of the mystical during the Shabbtai Tzvi disaster).

(There are more, but these are the easy one that I come up with at the moment)

The Misnagdim represented the old-guard, and as all old-guards do, they were opposed to radical change. Had the Chassidim been peddling a difference of halacha or theology it was have been a much simpler problem – however the Chassidim were actively attempting to change all the prevalent values, culture, structure and emphasis of Judaism. It should be easy to see why that was considered intolerable by the establishment, for their beliefs and values were being rejected and attacked. The entire future of Judaism was at risk in their view. I think it is very understandable that the response required was the most extreme possible – and I think this was understood by the early Chassidim.

I also think this was why the Vilna Gaon refused to meet Chassidim, and should explain how falsehoods were accepted by Rabbonim, Batei-Denim, etc. It wasn’t about the specific charges, be they true or false, it was about maintaining conventional Judaism! These Chassidim were a shock to the system, and changing the traditions in a religion that lives by tradition – therefore, even though they could make a convincing case and win many a debate, it was unacceptable. The Gaon didn’t care what R’ Mendel Vitebsker and the Baal HaTanya would say; I’m sure that he knew that they were very knowledgeable and convincing, it’s just that in his opinion it was irrelevant. He believed that Yiddishkeit should remain as the mesora had been, and any revolution to the definition of the main-stream was – in his eyes – inherently unacceptable in the extreme.

I hope that I did a decent job of articulating what I’m trying to say here. I won’t get into any debates here with anyone about the merits of Chassidus, and I don’t intend to comment more on the matter. I just wanted to explain why I think Gedolei Torah can be respected, even though they supported what may be considered to be shocking activities.