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December 4, 2016 / 4 Kislev, 5777

Posts Tagged ‘evil’

T’shuva Brings Healing to the World

Thursday, August 30th, 2012

Shut the latches of the spaceship. Fasten your seatbelts. Get ready for another magic mystery tour through the galaxies of t’shuva, as illuminated for us in the writings of Rabbi Kook.

If you were like me, you’d order the book, “The Art of T’shuva” (available online) already today, so you can hurry up and do as much t’shuva as you can before the Almighty searches you out in His Big Computer in the sky and views all the personal youtubes you’ve starred in during the year when you thought no one was watching. But you’re not like me, and so you probably won’t buy the book. That’s one of the reasons why I’m in Israel and you’re still in Flatbush or Boro Park.

As we learned, mankind is always involved in t’shuva. The fact that there are many non-religious people today should not be held as a contradiction. T’shuva must be looked at in an encompassing perspective that spans all generations.

A story about Rabbi Kook may help illustrate. One day, Rabbi Kook was walking by the Old City in Jerusalem with Rabbi Chaim Zonnenfeld, one of the leading rabbis of the Ultra-Orthodox community.

“Look how awful our situation is,” the Rabbi observed. “See how many secular Jews there our in the city. Just a few generations ago, their father’s fathers were all Orthodox Jews.”

“One must look at Am Yisrael in a wider perspective,” Rabbi Kook answered. “Do you see this valley over here, the Valley of Hinom? This was once a site for human sacrifice. Today, even the crassest secularist will not offer his child as a human sacrifice for any pagan ideal. When you look at today’s situation in the span of all history, things do not seem so bad. On the contrary, you can see that there has been great progress.”

The Rambam, at the end of the Laws of Kings, refers to this same development process of redemption which encompasses all things in life. He asks the question — if Christianity is a false religion, why did God grant it so much dominion? In the time of the Rambam, Christianity and Islam ruled over the world. The Jews suffered miserably under both.

The Rambam’s answer is based on a sweeping historical perspective which finds a certain value in Christianity, even though the Rambam himself classifies Christianity as idol worship (Laws of Idol Worship, 9:4, uncensored edition). On the one hand, he emphatically condemns Christianity, and on the other hand he maintains that Christianity has a positive role in the development of world history. How are we to reconcile this contradiction?

The Rambam writes that Christianity serves as a facilitator to elevate mankind from the darkness of paganism toward the recognition of monotheism. In effect, it is a stepping stone enabling mankind to make the leap from idol worship to the worship of God.

The belief in an invisible God does not come easily to the masses. Christianity, weaned mankind away from the belief in many gods to a belief in a “three-leaf clover” of a father, a son, and a holy ghost. Once the world is accustomed to this idea, though it is still idol worship, the concept of one supreme God is not so removed. Furthermore, the Rambam writes that Christianity’s focus on the messiah prepares the world for the day when the true Jewish messiah will come.

Today, because of Christianity’s influence, all the world, from the Eskimos to the Zulus, have heard about the messiah, so that when he arrives, he will have a lot less explaining to do. “Oh, it’s you,” mankind will say on the heralded day. Though they will be surprised to find out that it’s not Jezeus, they’ll say all the same, “We’ve been waiting for you.”

Thus, when world history is looked at in an encompassing perspective, even Christianity, with all of its many negative factors, can be seen to play a positive role in mankind’s constant march toward t’shuva.

When we understand this historic, all-encompassing perspective, we can see that a world movement like Christianity, despite all of its evil, can influence the course of human history toward a higher ideal. But how does one man’s t’shuva bring redemption closer? How does a person’s remorse over having stolen some money bring healing to the cosmos as a whole?

Tzvi Fishman

The T’shuva Train

Monday, August 27th, 2012

Rabbi Kook explains that t’shuva comes about in two distinct formats, either suddenly, or in a gradual, slowly developing fashion. Both of these pathways to t’shuva are readily found in the baal t’shuva world. Some people will tell you how their lives suddenly changed overnight. Others describe their experience as a long, challenging process which unfolded over years. Many factors influence the way in which t’shuva appears, including personality, background, and environment. Health problems, whether physical or psychological, can inspire a person toward t’shuva. Personal tragedy — a death in the family, or the loss of one’s job, can trigger sudden revelations of t’shuva. For others, a seemingly chance encounter with a religious Jew, a Sabbath experience, or a visit to the Kotel in Jerusalem, have all been known to set the stirrings of t’shuva in motion. Even dramatic current events, like catastrophes or wars can influence awakenings of t’shuva.

What stands out in Rabbi Kook’s teaching is that the potential for t’shuva is ever-present. Like light from the sun, the waves of t’shuva constantly envelop the earth. Its spiritual force empowers mankind, silently working to bring the world back to God. Some people jump on the t’shuva train in one bold leap. Others climb aboard in a much slower fashion. But the train itself is always in motion.

Concerning sudden t’shuva, Rabbi Kook writes:

“Sudden t’shuva results from a spiritual bolt of illumination which enters the soul. All at once, the person recognizes the ugliness and evil of sin, and he is transformed into a new being. Already, he feels within himself a total change for the good. This type of t’shuva derives from a certain unique inner power of the soul, from some great spiritual influence whose ways are best sought in the depths of life’s mysteries.”

Sudden t’shuva appears when a person suddenly decides that his entire way of living needs to be changed. Revolted by the impurity of his ways, he abruptly sets out on a purer, healthier course. All at once, he feels that everything in his life must be transformed. A sudden burst of great light reveals the sordidness of his existence, and he understands that an entire life overhaul is in order — new habits, new friends, new interests, new goals. Seemingly overnight, he is a new person. Of course, the sudden break from his old ways is not cut and dry. A person cannot change his whole existence at once. The process may take a day or a decade. But the decision which triggers this great transformation occurs in a moment of profound revelation and cleansing. A sudden, cathartic illumination lights up his being, and he is changed.

A discussion in the Gemara alludes to this type of split-second t’shuva (Kiddushin 49B). There is a law that if a man marries a woman on the basis of some condition, the marriage is legal only if the condition is met. If a man were to say, “You will be my lawfully-wedded wife on the condition that I will give you one-hundred dollars,” if he gives her the money, they are married. If he does not give her the money, then the marriage does not take place. What happens if a man were to marry a woman on the condition that he is a completely righteous person? Suppose that the man is a known evildoer. If he makes his righteousness the basis for the marriage, is the marriage considered proper and legal?

Jewish law states that the woman is “safek mekudeshet,” meaning that she is married out of doubt. Yet if we know that the man is evil, how can this be? After all, the marriage was based on the condition that he be as righteous as a tzaddik. It should follow that since the condition was not kept, the woman is not married. The Gemara explains: “We are cautious for maybe he had a contemplation of t’shuva.”

We learn from this that repentance can be a split-second decision. One can become a penitent in a second, through the thought of t’shuva alone. This is what Rabbi Kook is alluding to when he speaks about sudden t’shuva. Very often people are afraid to embark on a course of repentance because they believe it involves years of suffering and difficult change. Here we learn the opposite. T’shuva is easy!

Tzvi Fishman

Iconic Sinners

Wednesday, August 8th, 2012

http://haemtza.blogspot.co.il/2012/08/iconic-sinners.html

A memoir by Philip Fishman about growing up in Williamsburg has just been published. Williamsburg was not always the Chasidic enclave of Satmar that it is now. It was once the primary location for all types of Orthodoxy. It was home to both the Young Israel and the Agudah. And it was home to Yeshiva Torah Voda’ath for many years.

What is noteworthy is a portion of the book (excerpted on at least 2 blogs) that accuses one of the early icons of Agudah of sex abuse – going into quite a bit of detail about the nature of the abuse. He does not identify the abuser by name to spare the family embarrassment.

Some have said that think they know who he was referring to. I am not going to speculate. There is no purpose to that other than casting aspersions on someone posthumously who may have been innocent.

That said I have no reason to doubt Mr. Fishman. Someone was very likely guilty of molesting him as an 11 year old child. Why would someone lie about something like that in a book? On the other hand people do not usually become icons among the Jewish people unless they have earned it. That means that he had actually done a lot for Klal Yisroel. And yet he sexually molested at least one person. Twice! It is therefore a disturbing story.

Mr. Fishman says that because the perpetrator was not in Chinuch he was able to avoid him after those two encounters – and that the abuse has not affected his life.

The question remains. How does one reconcile greatness with evil? Is it possible that one can be a great contributor to society and have a dark side? And how are we to look at such a person? Does abusing someone sexually – even only one or two times to one person – negate all the good he has done?

I believe most victims would say “yes, it does.” On the other hand I know that some victims would not agree with that statement. I have read accounts of an even bigger icon perpetrating a similar form of molestation. This time on women. I also recall at least one victim valuing the contributions of the person who molested her – almost in a forgiving way. The icon in question is Rabbi Shlomo Carlebach.

If one is a Carlebach fan one may be tempted to say that they simply do not believe the victim. But there has been more than one victim and they all describe the abuse in similar ways.

Rabbi Carlebach is a musical genius. In my view, his contributions to Jewish music were on the same level as Beethoven’s contributions were to classical music. Or the Beatles to Rock and Roll. He is in class all by himself. In terms of musical achievement – no one can touch him. His musical compositions are so pervasive that many people don’t even realize that popular tunes used in various Teffilos on Shabbos and Yom Tov are actually Carelbach tunes. This includes all segments of Jewry. From the most right wing Charedi to the most left wing modern Orthodox. Conservative and Reform Jews also use his tunes in their synagogues and temples. Carlebach’s music is even well known outside the world of Jewry.

Some people are so enamoured of him that they have dedicated entire religious prayer services to him. They are called Carlebach Minyanim. On Friday nights Kabbolas Shabbos is sung exclusively to his melodies. There are some people who actually worship him as though he was a Gadol!

There is no doubt that he was charismatic. But in achieving his charisma he violated his Charedi tradition. He was a hugger. He used to hug his fans tighly. Including women.

There are leniencies that have been used to justify that behavior.  There is a debate about the Halacha forbidding a man from touching any woman other than his wife, mother, or daughter (and according to some opinions – a sister). Chasidim forbid ever touching a woman other than those mentioned under any and all circumstances.

There is however a lenient opinion that allows touching any woman it if it is done in a completely platonic way – SheLo B’Derech Chiba. Modern Orthodox Jews and (as I have been told by a reliable source) the German Jewish community (Yekkes) rely on this lenient view. The Yeshiva world does not generally rely on it except when it may result in a Chilul Hashem.

Harry Maryles

The Evil Inclination

Friday, July 13th, 2012

Rav Tzvi Hirsh Levin, the rav of Berlin, was an extremely clever and sharp individual and possessed a remarkable sense of humor that he used well in his attempts to get across Torah views.

Rav Tzvi Hirsh was first rav in a very small city – Halberstat. Halberstat was a poor place but the people were very pious and observant. He then moved on to become the rav of London and finally, spiritual leader in Berlin.

In describing the differences between the three places, he once said:

“I will illustrate the differences with a story. Once when I was in Halberstat, I passed an inn and I heard from within a mournful sound.

“The sounds were so tragic that I thought that the person who was making them must surely have suffered some terrible tragedy. Walking inside I saw in the corner an emaciated and hungry looking fellow sitting at a table with his head in his hands, giving vent to his woes.

“ ‘What is the matter sir?’ I asked him. ‘Why do you mourn so?’

“ ‘I am the yetzer hara [evil inclination],’ he replied. ‘Never have times been so bad for me as they are in this city of Halberstat. No matter how hard I work at trying to get these Jews to commit sins, no matter how I run about attempting to tempt them, my efforts are in vane. I will starve to death in this city, business is so bad!’

“I left the mournful soul,” continued Rav Tzvi Hirsh, “and went on my way. I soon forgot about the incident and the years passed. I left Halberstat and moved on to London where I became rav.

“One day, as I was walking along a busy street, I saw a familiar figure running toward me. It was the evil inclination.

Has No Time “ ‘Hello there,’ I called. ‘It has been many years since I last saw you. What are you doing in London?’

“ ‘I have no time to stop to talk now,’ replied the evil inclination. ‘There is so much work to do here that I am exhausted. I have to run about persuading people to sin and business is extraordinary.’

“Away he went,” said Rav Tzvi Hirsh, “and disappeared from sight on his way to do business.

“The years passed by once again, and I forgot about him until I went over to Berlin. There I met him again. As I was passing a tavern, I heard loud laughter. A man was singing and sounded like the happiest, most contented of people.

“Looking through the window, I saw that it was my old friend, the evil inclination.

“ ‘Hello there,’ he cried out drunk but happy, ‘come and join me in a drink.’

A Pleasure “ ‘What are you doing in Berlin?’ I asked. ‘And look at you. You have grown so fat and ruddy of complexion. Why aren’t you at your work?’

“ ‘Ah, my friend,’ he said with a smile. ‘There is no need to work in Berlin. In Halberstat I worked like a dog and showed nothing for it. The were impossible to tempt.’

“ ‘In London, there was plenty of business but I had to run around drumming it up. Here in Berlin however, it’s a pleasure! I don’t have to do a thing. The people are ready to do immoral and evil acts without my having to push them.’ ”

The “Good Angel” The Chofetz Chaim’s good virtues and wonderful character had their beginnings when he was yet a little boy.

In the little town where he lived was a poor man who earned his meager living by drawing water from the wells and springs and selling it in town.

He used to leave the pails with which he drew the water outside his front door because there was simply not enough room for them in the little hut that he called his home.

Some of the mischievous and thoughtless children in the town decided to play a practical joke on the poor man and they filled the pails with water. In the bitter wintry night the water quickly froze and the man had all manner of difficulty in the morning.

Admonishes Them Little Yisroel Meir (that was the name of the Chofetz Chaim) felt very bad for the poor man and he admonished his friends:

Rabbi Sholom Klass

What Is God Teaching Me With The Laws Of Kosher?

Monday, July 9th, 2012

Zev Kraut of Pittsburgh, a ninth grade student at the Hillel Academy of Pittsburgh, has been named a Winner of the 2012 OU Kosher Essay Contest for grades 7-12.

What Is God Teaching Me With The Laws Of Kosher?

Since the moment God gave the Torah to the Jewish people, keeping kosher has been an essential part of the Jewish home. Accordingly, the home is an essential part of a Torah lifestyle. What goes on in the home directly affects what goes on in the rest of one’s life. The question is, why kosher? Surely, how one’s parents act, or what one sees on television, are infinitely more effective as an influence on one’s life than keeping kosher. So what is it about kosher that makes a spiritual connection with God? What is God trying to teach me with the laws of kosher?

The Ramban teaches that many of the animals that are not deemed kosher are predators. The reason the Ramban gives for one not being able to eat certain animals is so that one will not absorb the qualities of those animals. For example, a pig rolls around in the mud, which is a filthy characteristic. The Torah gives many commandments telling Jews what should not come out of their mouths. For instance: insults, mockery, slander, and curses. Additionally, keeping kosher is God’s way of telling Jews that there are also certain things that one should not absorb into them as well. Furthermore one should avoid evil influences, evil speech, and certain animals that do not meet the criteria of the character traits of a Torah observant Jew. God gave the Jewish people the Torah, and singled them out as a pure nation. Accordingly, the Jews must eat certain animals that are pure.

From where do we know that certain animals are pure and certain animals are not pure? In the Torah portion known as Noach, when Noach was commanded to put certain animals on his ark, God commanded Noach to put “pure” animals, otherwise known as kosher animals on the ark. God also commanded Noach to put “animals that are not pure” on the ark. The Talmud (Pesachim 3a) points out an oddity in the wording of this story. The Torah used an extra eight letters to voice that the animals were not pure, when instead the Torah could have written “contaminated.” According to the Talmud, the lesson the Torah is teaching, is that one must always speak with pure speech. God designed the Torah to show the Jews how to be holy and pure. The Torah is a book filled with lessons on proper conduct and how to maintain a higher spiritual level than any of the other nations of the world. As the Torah says, “…and to make you high above all nations that He has made, in praise, and in name, and in glory; and that you may be a holy people unto the Lord your God, as He has spoken.” (Devarim 26:19) There is no doubt that kosher fits into that category. When one has a pure mouth what comes out of one’s mouth reflects that. Essentially, every time one eats a bag of potato chips with an OU on it, it is a direct reminder from God to watch your mouth.

God created everything on earth with a purpose. When God created the earth He designated humans as the rulers over the land. Tehillim 115:16, states, “The heavens are the heavens of God, and the land was given to the sons of man.” For most animals we do not know their purpose on earth. Even the great King David once criticized God for creating spiders which David deemed had no purpose. In the end, the spider saved his life while he was running from King Shaul. Anyway, God designated certain animals to be given as sacrifices in the Holy Temple. For instance, cows, sheep and rams. Which means their purpose is, for whatever reason, to be slaughtered.

No need to worry for the animal though, the kosher way to slaughter an animal is the most humane. Anyone who studies the complex laws of kashrus, on how to slaughter an animal will soon realize much of it is done in order to ensure that the animal feels no pain. For instance, in order for the slaughter to be deemed kosher, the knife used for the slaughter must be smooth, free of any nicks. There is no need to be vegetarian. God created meat for us to eat. On Shabbos by eating OU Glatt Kosher meat, we are fulfilling the words of the prophet of Yeshaya who said (Yeshaya 58:13),”…call Shabbos a delight.” According to some halachic authorities, Jews have an obligation to eat meat on Shabbos and Yom Tov. According to Rabi Yehudah Ben Beseirah, in Tractate Pesachim 109a, during a time period in which the Holy Temple is standing, one is required to eat meat in order to fulfill the commandment to rejoice in a festival.

Zev Kraut

I Love All Jews

Sunday, July 8th, 2012

That’s right. I love Jews. All of them. I love good Jews and I love bad Jews. I love fat Jews and I love skinny Jews. I love reform Jews and deformed Jews, progressive Jews and regressive Jews. I love assimilated Jews and Jews who have married gentiles. I love homosexual Jews and lesbian Jews. I love leftist Jews and Peace Now Jews. I love Jews who call me nasty names and Jews who say I’m a lousy writer. I even love Diaspora Jews. Some people say I’m too hard on them, but that’s because I love them so much. If you see a blind man about to fall off a cliff, you yell out to warn him, right? What is this similar to? If a person who never heard about heart transplants wandered into the operating room of a hospital and saw a team of doctors removing the heart of a patient, he’d think they were monsters trying to kill him – but the very opposite is the case. The surgeons are trying to save him. It’s the same thing with me. Precisely out of the passionate love I feel for my brothers and sisters in exile, I am trying to open their eyes. I lived in exile in gentile lands too, and I know what it’s like. Living in Israel, you can’t even begin to measure the difference. Jewish life in a foreign, gentile land cannot be compared to true Jewish life in the Land of the Jews. It’s the difference between night and day.

Since the Three Weeks have started when we mourn the destruction of Jerusalem and the Beit HaMikdash, this is a good time to stir up the embers of the love we feel for our fellow Jews. Rabbi Kook taught that since the Beit HaMikdash was destroyed because of senseless hatred, it will be rebuilt by gratuitous love. So to help get us started, here are a few things Rabbi Kook wrote about love, from the chapter on Ahavah, in his book “Midot HaRiyah.”

“The heart must be filled with love for all: for all of Creation, for all mankind, and, in ascending order, for the Jewish People, in which all other loves are included, since it is the mission of Israel to bring all the world to perfection. All of these loves are to be expressed in practical action, by pursuing the welfare of those whom we are bidden to love, and to seek their betterment and advancement.”

“The highest love of all is the love of G-d. When it fills the heart, this spells man’s greatest happiness. Consequently, one cannot help but love the Torah and its commandments, which are so intimately linked to the goodness of G-d.”

“Love must embrace every single individual, regardless of differences in views on religion, or differences of race or country. A person must discipline himself in the love of all people, especially the love of the noblest among them, the intellectuals, the poets, the artists, the communal leaders. It is necessary to recognize that light of the good in the best of the people, for it is through them that the light of God is diffused in the world, whether they recognize the significance of their mission or not.

“Hatred may be directed only toward the evil and filth in the world. We must realize that the kernel of life, in its inherent light and holiness, never leaves the divine image in which mankind was created, and with which each person and nation is endowed.”

“Though our love for people must be all-inclusive, embracing the wicked as well, this in no way blunts our hatred for evil itself – on the contrary, it strengthens it. For it is not because of the dimension of evil clinging to a person that we include him in our love, but because of the good in him, which our love tells us is to be found in everyone. Since we separate the dimension of the good in him, in order to love him for it, our hatred for the evil becomes unwavering and absolute.”

“It is proper to hate a corrupt person only for his defects, but insofar as he is endowed with a divine image, it is proper to love him. We must also realize that the precious dimension of his worth is a more authentic expression of his nature than the lower characteristics that developed in him through circumstances.”

Tzvi Fishman

Former PM Shamir Remembered For Saying Little, Standing Strong

Wednesday, July 4th, 2012

WASHINGTON – When Yitzhak Shamir was Israel’s prime minister, he liked to point American visitors to a gift he received upon his retirement after many years serving in the Mossad, Israel’s intelligence service.

It was a depiction of the famed three monkeys: See no evil, hear no evil, speak no evil.

“He didn’t say anything,” recalled Dov Zakheim, then a deputy undersecretary of defense in the Reagan administration. “He just smiled broadly.”

Shamir, who died Saturday at 96, had the reputation of a man who said the most when he said nothing at all, his American interlocutors recalled. He used that reticence to resist pressure from the George H.W. Bush administration to enter into talks with the Palestinians and other Arab nations.

“He was the most underrated politician of our time,” Zakheim said. “He sat on the fence on issues until the fence hurt.”

Shamir’s willfulness was borne of the conviction that his Likud Party’s skepticism of a permanent peace with the Arabs represented the majority view in Israel, and that the world had to reconcile itself to this outlook, said Steve Rosen, who dealt with Shamir as the foreign policy chief for the American Israel Public Affairs Committee.

“He would argue that the world will never prefer us – the Likud – over Labor, but when the world sees that we are the Israeli majority, they will have to deal with us,” Rosen said. “We will not succeed in being more popular than the others, but we are right.” There was inevitably a personal element to his clashes with the elder President George Bush, said Zakheim.

“He had his difficulties with the United States in part because he came from such a different place than George H.W. Bush,” he said. “One was a product of old-time Jewish Lithuania whose father was shot in the face by the neighbor when he was looking for protection from the Nazis, the other was an aristocrat. Since most relations at that level are personal, that always complicated matters.”

His detractors, while praising Shamir’s patriotism, also fretted that his steadfastness cost Israel during his terms as prime minister.

Douglas Bloomfield, in 1988 the director of AIPAC’s legislative arm, recalled in his weekly column how Shamir, then the prime minister, was blindsided by President Ronald Reagan’s decision in his administration’s closing days to recognize the reviled Palestine Liberation Organization.

“The premier’s chief of staff immediately phoned his contacts on Capitol Hill urging them to ‘start a firestorm of opposition’ to block the move,” Bloomfield wrote. “It was too late. Too many members of Congress shared the Reagan administration’s frustration with what they considered Shamir’s intransigence and did not seriously object when Reagan decided to recognize the PLO on his way out the door as a favor to his successor.”

During his tenure, Shamir clashed with much of American Jewry when he flirted with changing the Law of Return to define Jews according to strictly halachic terms to satisfy potential Orthodox coalition partners, and also because of his insistence on settlement expansion.

Rabbi Eric Yoffie, the immediate past president of the Union for Reform Judaism, said Shamir – unlike other contemporaries like Yitzhak Rabin, Shimon Peres and Ariel Sharon – had little experience with or understanding of American Jews.

“Shamir was a whole different story, these weren’t issues he cared about at all,” recalled Yoffie, who at the time Shamir was prime minister headed ARZA, the Reform movement’s Zionist wing. “He had no experience with them, he had far less contact with American Jewry, it wasn’t part of his background, he didn’t spend a lot of time here giving speeches.”

Yitzhak Shamir

Shamir was a politician dedicated to advancing his principal goal, which was maintaining Israeli control of the lands won in the 1967 Six-Day War, Yoffie said; when reaching out to the Orthodox advanced that goal, he did so, and when backing away from changing the Law of Return made more sense in order to preserve the alliance with U.S. Jews, he did that too.

“When he realized there would be this profound breach, he backed away,” Yoffie said. “When you’re a hardheaded realist and Greater Israel is your goal, you need allies.”

Ron Kampeas

Printed from: http://www.jewishpress.com/news/israel/former-pm-shamir-remembered-for-saying-little-standing-strong/2012/07/04/

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