Category: Eretz Yisrael

Harsh Judgement Generously Laced with Rachamim

13/11/2019

You've probably seen this video already, but it's always good to point out Hashem's Kindnesses:

Miracle: Rocket Slams into Highway near Gan Yavne, Just Missing Vehicles

If you look at the timeline beneath the video, you see that the rocket hits just behind the cars around the 6-7-second mark.

Pausing & moving the little seconds-tracker thing 1 minuscule step at a time shows that the missile missed the nearest cars by LESS than a second.

As one of my teenagers said, "If the drivers had put one less spoonful of sugar in their tea that morning, they would've been hit."

Also, the missile hit behind the cars on that side of the highway and not on the busier side.

The missile missed the cement mixer, the bus, and other cars by mere yards.

Yishtabach Shemo.

It has been clear from the inappropriate rain on Sukkot, followed by the unusually dry yet extremely windy (albeit not unpleasant) weather this winter, that Eretz Yisrael is under din right now.

Combine that with this renewed barrage of rockets & the threat of Iranian intervention, there is definitely some pretty serious din hanging over us right now.

Yet when Hashem times missiles to miss His People by tenths of a second or by only a handful of yards, it shows that He is still very much with us and not in punishment-mode, but wake-you-up-mode.

WAKE UP.

While we certainly share the tzaar of the people who've lost their homes or been injured by these attacks, we can still see that the din is laced with generous amounts of rachamim.

May we all merit to do teshuvah from love and bring the Geula in a sweet way.

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Authentic Torah-True Self-Esteem & Self-Love with Rav Avigdor Miller on Parshat Ha'azinu (Hint: All that "Self" Stuff? It's Not Just about Yourself.)

10/10/2019

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In Parshat Ha'azinu, we find that in Moshe Rabbeinu's painful last moments — intensified by his inability to enter his beloved Promised Land with the Nation in which he invested so much -- Hashem rebukes Moshe Rabbeinu.

In Rav Avigdor Miller's dvar Torah Parshas Ha'azinu: Recognizing the Greatness of Am Yisrael, Rav Miller points out that Moshe Rabbeinu is so great & his sin so fine-tuned (in Hashem's Eyes) that Chazal struggle to determine exactly what Moshe Rabbeinu's sin was.

Seeing as Moshe Rabbeinu achieved a closeness with Hashem that no other human being has achieved before or since, how could Hashem rebuke him in his final moments?

Yaaay...US!

In Tanach, it's written that Hashem chastises those whom He loves.

By criticizing Moshe Rabbeinu in his last moments, Hashem ensured that Moshe Rabbeinu would come into the Next World COMPLETELY cleansed of even the most minuscule speck of ego.

Remember, Moshe Rabbeinu was one of the humblest people who ever existed.

By criticizing him in his last moments, Hashem ensured the best Afterlife possible for Moshe Rabbeinu.

"The Bnei Yisroel, despite all the criticism, actually because of all the criticism, will remain His people and His servants till the End of Days. And that is so important to understand."

-Rav Avigdor Miller

This is so different than the ideas behind anyone's uppity "replacement theology."

(Not to mention the dire threats & curses Hashem promises to heap upon anyone who harms His People in any way.)

Rav Miller's next words are so important, I can't help copying & pasting the entire text here [all text in square brackets & boldface my own clarification/emphasis]:

We live in a world that doesn’t accept the greatness of the עם ישראל [Am Yisrael/Nation of Israel].

It’s a world of darkness and sheker [falsehood].

And it has an effect on us. Absolutely it does. And therefore, you will have to put effort into internalizing the truth of the greatness of our people.

And no matter how much you speak about it, it won’t be enough.

Now, I know that you all think that it’s a waste of time for me to talk about this.

You all believe it already. You all believe that the עם ישראל is Hashem’s beloved people.

But it’s not enough to simply believe. That’s almost worthless. You have to know and understand the greatness of our nation more than you know anything else in the world.

There is a certain prevalent attitude of knocking the frumeh, the best that our nation has to offer.

We have to be aware of this and realize that there is a certain form of anti-semitism in Jews themselves. When Jews knock the frum community it’s nothing but an echo of the anti-semitism in their own hearts.

You don’t realize how much the environment outside is affecting you.

I know that you don’t want to hear this, but most of you in this room are goyim. Yes, you are covered with a thin layer of Orthodoxy, but under that, if you scratch a little bit of the paint off, you’ll find that you’re thinking like the goyim around you.

It’s affecting you all the time.

The negative comments about frum Jews – whether individuals or different groups – that one hears from Orthodox Jews is simply the infiltration of gentile propaganda into our minds.

Not only gentile influence, but even more insidious is the influence of the non-religious Jews.

The Reformers, the Zionists, and all the Jewish resha’im have nothing but contempt for authentic Torah Judaism, and for those who practice it. We live among the resha’im, we see them, we speak with them, we read their writings, and we therefore think like them.

And therefore, the only way to counter that propaganda is by heaping praises on the Klal Yisroel as often and as much as you can.

Everywhere you go, you can find opportunities to speak the praises of the עם ישראל. And if you can’t find opportunities, then you have to be wise enough and alert enough to make them.

Every day brings you many varied opportunities to propagandize on behalf of Hashem’s people.

(Note: If you are either offended by or can't imagine how Rav Miller could possibly call Zionists "reshaim," then please see A Review of "Guardian of Jerusalem" and What Do the Sephardi Gedolim Say about Tziyonut, the Medinah, and All That? You may still not agree, but it helps to at least understand why someone else thinks the way he does.)

And maybe it's important to acknowledge that yes, people will accuse you of being an apologist.

People will accuse you of having your head buried in the sand or of sporting rose-colored glasses.

People will respond with unpleasant stories of the misdeeds of frum-looking folk (whether true or not).

And from personal experience, it does not matter much if you acknowledge the ugly warts marring the frum community as you extol its virtues and all the wonderful people you've met that you never met or heard of in any other community in the world.

Acknowledging the warts is simply not "honest" enough for some people.

Unless you're trash-talking the frum community, you may be considered a distasteful, stupid, naive, hypocritical, blind apologist.

But you're not.

Unconscious Propaganda-Indoctrinated Hypocrisy

Unfortunately, I was also affected by this at one point, thinking that being negative or focusing on negativity was being "honest."

I see that many, many frum Jews of all different stripes also suffer this mistaken assumption (again, with the very good intention of yearning to display honesty & sensitivity).

It was only after feeling somewhat battered during so many conversations with non-frum Jews (or anti-charedi Orthodox Jews) that I started to wake up.

Whether it was people I'd known and liked my whole life — and felt they'd always liked me too — or getting blindsided after I thought I'd made a completely innocent and inoffensive comment (including all the mental struggle to find just the right words so as not to offend, then the other person getting all offended anyway), or being confronted out of the blue in a way that would NEVER be tolerated by that same person if I (or any other frum person) would dare do that...I started to realize who the real hypocrites were.

(Even though they didn't mean to be hypocrites; it was unintentional hypocrisy resulting from living in a culture in which the views deemed "politically incorrect" are presented in a distorted manner.)

For example, when I visiting my parents in the USA, an old family friend and one of my favorite adults growing up stopped by.

We were all enjoying a friendly conversation that drifted to the state of many "Conservative" (who are actually anti-Torah liberals) Jews in New York (where this man was originally from), and how it differs from "Conservative" Jews in most other parts of America.

Mentally struggling to find just the right word and keep the conversation inoffensive (for them, anyway), I settled on what I felt was a fairly neutral word: "traditional."

So I replied that the "Conservative" Jews in New York seemed more "traditional" than in other areas.

This old family friend smirked, then said, "You mean RIGID!" Then he and some others (not my wonderful parents) chuckled self-indulgently.

I felt punched. And outnumbered.

No, I did NOT mean "RIGID."

"RIGID" is not how I view people who are basically shomer Shabbat and observe more of the authentic halacha. (Halevei these "Conservative" New York Jews would become fully frum!)

And it's odd how he knee-jerk responded to the word "traditional."

"Traditional" really can be viewed positively, negatively, or neutrally. It's interesting that he reacted so defensively to the (accurate) insinuation that the more mitzvah-observant "Conservative" Jews in New York were indeed more, well, traditional.

Turning it around, how do you think this same person would respond had I said that "Conservative" Jews outside of New York tend to be even more compromised and assimilated than their already somewhat compromised and assimilated New York counterparts?

That's actually TRUE, by the way.

"Conservative" Jews ARE compromised and assimilated. Even the ones who don't mean to be and are simply misled by their pompous leadership, even they are still compromised and assimilated.

Do you see what I mean?

Double standard.

(In case you're wondering, I did not respond in any way, nor did I show I was hurt or offended.)

That's just one example.

Where is All That Religious Coercion I Keep Hearing About?

Anyway, I started to realize who really engaged in thought-policing, "religious" (i.e. secular or anti-Torah) coercion, the imposing of their "religious" beliefs on others, and so on.

I couldn't help noticing that the most open-minded people, the people most concerned about the feelings of others (including those with differing opinions) were the more religious Jews -- whether they classified themselves specifically as charedi or whether they were just sincerely frum Jews who strove to uphold every iota of halacha regardless of any label.

As written in previous posts, I've had very positive experiences with the level of openmindedness of the Yerushalmi women I met when I lived in the Geula-Meah Shearim area of Yerushalayim.

I've repeatedly seen how so many frum Jews try to reassure others to feel comfortable around them, try very hard to hold onto their own values without offending others (keeping to the laws of lashon hara, for example, can be very tricky in today's culture of "I-have-a-right-to-express-myself-darn-it-and-if-I-can't-then-there'll-be-heck-to-pay").

Are You Searching for the Key to Self-Love & Self-Esteem? Introducing the REAL Pure Torah-Style Expression of Self-Love & Self-Esteem...

Rav Miller suggests we avoid wasting opportunities to insert Torah positives into conversations at:

weddings
bar mitzvahs
waiting in line
any other social opportunity

Rav Miller suggests we notice (and APPRECIATE) the following:

families with many children
a mother walking with a baby carriage
tsniusly dressed girls
little boys wearing tzitzit & kippahs
fully kosher homes (despite the extra expense and effort involved)
fully kosher mezuzot on every doorpost of every home (not cheap, especially the beautified ones) — and then you need to tend to their upkeep and check them every so often
frummies give 10% (at minimum!) of their earnings to tzedakah (and NOT meaningless art museums, but REAL tzedakah)
all the Jewish parents who send their children to frum schools, despite the expense (especially in America) and sometimes the distance (I met a Chabad family in Long Island who drove their daughters to an excellent frum school that meant driving one hour EACH WAY every day!)

If you live in a frum neighborhood, and especially if you live in Eretz Yisrael, you get to see sukkot everywhere. It's a real joy, especially if you grew up as a Jewish minority in America.

Instead of Halloween decorations hawked everywhere & carols already crooning from the radios and mall loudspeakers in November, you hear frum pop music and see sukkah decorations for sale until all hours. Sukkah boards and lumber stand along sidewalks and stick out of the backs of cars.

During Sukkot, you get to hear everyone singing from their sukkot because you're all outside together.

Baruch Hashem, we have such sounds and sights in our Land once more! May all Jews be redeemed sweetly to Eretz Yisrael and may Hashem erect the fallen Sukkah of David Hamelech.

And again, especially in Eretz Yisrael, the Sukkot weather is usually very pleasant (unless you live in a very humid area or there are thunderstorms & rain once or twice during the week-long holiday).

But heck, even that's part of the fun, everyone needing to escape into the house in the middle of the night. (The children, anyway, have very positive memories of this as fun.)

"A whole nation of people, all types of people, sacrificing and laboring for their ideals, for Torah ideals. And they are a people that are loyal to Hashem. There’s nothing better than the frum community, make no mistake about it."

- Rav Avigdor Miller

Of course, Rav Miller acknowledges that some frum people aren't behaving as they should.

Yes, there is what to criticize.

He says it in the long quote above.

He says it in most divrei Torah.

He says it in his advice for shalom bayit.

But he loves his fellow frummies anyway.

And he emphasizes that there is actually a lot to love!

Having lived in different places and communities throughout my life and having studied anthropology (the study of other cultures) in college, I can definitely attest to the fact that the level of chessed found in the frum community is unparalleled.

It may not always be perfect, but even with its flaws, it's unparalleled.

Recent emergency tzedakah campaigns have demonstrated the profound achvah we feel for each other and our generosity proves our respect for the mitzvah of redeeming captives or aiding the sick.

"There’s no better time than now, as we begin the new year, to make a commitment to yourself. This year is going to be a year of raising the banner of the greatness of our people. This year I’m going to look only at the good of our people – because really there is so much good to see."

- Rav Avigdor Miller

There's an art to finding and focusing on the good points of Am Yisrael, particularly the frum community.

Rav Miller acknowledges that you need to plan for it. You need to make a project out of it.

This is very important as far as sweetening din goes too.

Rav Miller quotes Mesillat Yesharim (Chapter 19) on this:

”אין הקדוש ברוך הוא אוהב אלא למי שאוהב את ישראל — Hashem only loves only those who love the Jewish people”

(Mesillat Yesharim is a sefer with which no one can disagree. If you start quoting the Tanya, the last Lubavitcher Rebbe's sichos, or Rebbe Nachman's Azamra, people think it doesn't apply to them if they aren't in that group. But who is going to dismiss Rav Moshe Chaim Luzatto?)

"And therefore, what better way to find favor in the eyes of Hashem, than to praise and love His people. Think of their praises all the time. Speak of their praises all the time. And love them all the time because of their greatness. And the more you do that, the more Hashem loves you. And there is nothing greater in the world than the love of Hashem."

-Rav Avigdor Miller

All credit for all quotes goes to the much appreciated Toras Avigdor.

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Rav Avigdor Miller on Parshat Vayeilech: Why is Material Abundance So Incredibly Dangerous? And What the Heck are We Supposed to Do About It?

4/10/2019

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In this week's Parshas Vayeilech – Test of Abundance, Rav Avigdor Miller offers some very interesting insights.

First of all, he explains that the Chivi nation (one of the 7 Canaanite nations within Eretz Yisrael before the Jews entered as a Torah Nation) were soil-experts.

Different kinds of vegetation needs different kinds of soil. Some need more alkaline soil, some need more acidic soil.

Chivi comes from the Aramaic word for "snake": chivya. These Chivim would taste the soil (like how snakes lick dust) and based on that, they decided what to plant there.

Rav Avigdor Miller paints a picture of this ancient Eretz Yisrael (pg. 2):

And so, in Cana’an were found the biggest agricultural experts that ever lived.

And because they put everything they had into beautifying the land, the whole land became like one big garden.

They terraced every hill, every mountainside, in Eretz Yisroel.

There wasn’t a span of earth that was uncultivated. And the very best produce grew there.

It was a remarkable thing what they made from that land.

If we could take a look at the land as it was when the Bnei Yisroel entered, we would have gasped in amazement at the remarkable fertility of that land.

The Golan Heights (courtesy of Joe Markiewicz)

And this was precisely the problem for Am Yisrael.

What is an Even Bigger Threat than the & Canaanite Nations?

What was the biggest danger Am Yisrael faced upon entering the Land?

The occultist human-sacrificing warrior Canaanite nations?

Nope. Hashem dealt with them.

The biggest danger was being given this botanical Land flowing with milk and honey, this fruitful Land dotted with beautiful homes.

As it says in the parsha to Am Yisrael: You'll eat. You'll even be satiated. And you'll be able to eat so much, you'll get fat.

And then you'll turn to the gods of others.

"Hishamru! Watch out!" says Hashem in the parsha. "Lest your minds will be led astray."

Rav Miller comments (pg. 3)

When there’s plenty to eat, that’s when people have to watch out.

Then Rav Miller enumerates different societies: the Mayans, the Ancient Egyptians, the ancient Greeks, the Romans...they all self-destructed after they got wealthy.

It's true that when Americans needed to work for their food, they were better off, ethically speaking.

Prior to the 20th century, Americans loved Mishlei/Proverbs & Kohelet/Ecclesiastes, naming their children from Tanach or after middot lauded in Mishlei. ("Charity" & "Patience" used to be popular names for girls, while "Reason" & "Truth" were popular for boys.)

Basic manners were prized, as were the embodiment of Mishlei middot like humility, honesty, and integrity.

Women provided a natural barrier to negative social behavior, with men curbing their behavior and speech around females, and the expectation to behave with chivalry meant that men needed to treat women with extra courtesy & selflessness - and sometimes, even with courage in situations which demanded the protection of females.

Women too were expected to behave in a dignified manner with appearance, which encouraged dignified male treatment.

All this is looked down upon in modern society, to the harm of both men & women, though most won't admit this.

And while so many old-fashioned names have come back in style (including Biblical ones like Elijah and truly strange ones like Atticus), the "virtue" names are some of the only old-fashioned names NOT being used.

And while people will name their children any other name, no matter how strange, people just aren't interested in naming their children Patience or Reason. Scarlet? Yes. Chastity? No.

(In fact, one baby-name website discourages people from using the name "Chastity," calling it "so weird, it's cruel," while another insists that it will cause the child deep psychological problems later in life. Yet the first website sees nothing wrong with the "L" name of a well-known demoness, which has become increasingly popular for American girls in recent years. And yes, the origin of the name is clearly stated, yet apparently it's not considered weird or cruel to call your daughter that name.)

It's a sign of the times.

Furthermore, it's ironic that amid the greatest food abundance in history, eating disorders like anorexia & bulimia have become serious threats. You'd expect obesity in a society bursting with easy access to abundant food, but starvation and purging?

Only societies with an overabundance of food can afford such eating disorders in such large percentages.

What is the Big Danger of Material Abundance?

At the same time, Rav Miller cautions us to appreciate America for all it has given the Jewish people: the freedom to build kosher shuls, kosher schools, and walk as a Jew down the street.

(Unfortunately, this is changing in America. But at the time of Rav Miller it was still true and let's face it: The current upswing in hateful acts against Jews is still not what it was in many places in Europe in the 20s & 30s.)

But throughout the dvar Torah, Rav Miller emphasizes that material abundance is a terrible danger.

Material abundance even causes people to forget Hashem.

They rebel against Hashem.

And if you look at the children of billionaires, you see a lot of issues with drugs, eating disorders, petty crime, and wanton behavior.

Even princesses have had children out of wedlock and it's no longer something they need to hide.

And with so much money at their disposal, why don't they make major donations to change lives?

I don't mean show-donations (where the money gets funneled into the pockets of the organizers or stolen by thugs) or creating not-terribly-useful make-me-look-good charities; I mean really changing lives & even societies for the better by channeling their money and their skills in the right way.

But no, they focus on their hobbies and their parties and, for some of them, their celebrity status & their brands.

The Callow Kasha

I admit that when I first became frum, I didn't understand making a shehechiyanu on a new outfit.

"You just go into a store, try it on, pay for it, then take it home and wear it. What's the big deal?" I didn't understand how it was different than buying a bakery cake.

(I'm a bit embarrassed now by my naive lack of understanding & appreciation back then.)

I expressed my puzzlement to a couple hosting me one Shabbos, and they chuckled good-naturedly, then explained that in the not-so-distant past, a new piece of clothing was a big deal. Accessing & choosing fabric, plus all the manual labor than went into it — it was a VERY big deal.

The metaphorical light bulb snapped on, and I immediately understand how callow I was — without even realizing or meaning to be.

My family was "just" suburban middle-class, but even that was too much in the sense that Rav Miller means. Because I didn't appreciate exactly what a new outfit meant, I couldn't understand thanking Hashem for it in a whole special bracha. (Back then. Now I get it.)

And that's just a small example of how material abundance distances you from Hashem if you're not careful.

When "Kosher" Mediocrity isn't Enough

On page 10, Rav Miller explains the main name for the yetzer hara: chatat. (Or chatas, if you're Ashkenazi.)

You come across the word cheit a lot in Torah literature. It's usually translated as "sin."

But these related words (chatat & cheit) actually mean:

“to miss out” — to not utilize the opportunity of life to become something.

Rav Miller stresses that if you're not trying to achieve personal completion in life, if you're not trying to intensify your awareness of Hashem, then you're missing out.

You can really end up sinning when you just settle for "kosher" mediocrity.

Rav Miller explains that experiences like Yom Kippur & teshuvah cleanse you of sin. Gehinnom also cleanses you of sin. It's painful & takes a while, but it cleanses.

Yet being clean isn't enough.

To really make it into Gan Eden, we need to step up our game.

On page 11:

To live in the World to Come you must have accomplishment. And that’s the big test, the most important test in this world — are you making something from yourself? If a person fails to accomplish, for that he can never atone!

He doesn't mean you can't do teshuvah for not living up to your full potential.

You can always change yourself for the better!

He means that at the end of the day, if you were meant to be a big baalat chessed or write sparkling chiddushim, yet you were texting or surfing instead, atonements cannot turn you into a baalas chessed or a talmid chacham. They can only cleanse you of the sin.

But they can't accomplish what you could have had you made the effort.

A List of Meaningful Activities

On page 12, Rav Miller elaborates on the types of meaningful things people could do with their time:

attend shiurim
listen to mussar
increase daat
learn Torah
learn halachot
increase Torah
increase yirat Shamayim
learn Chumash properly
learn Mishnayot properly
learn a little bit of Gemara (at least)

For women specifically, he adds:

read good books
increase knowledge of lessons in Tanach
increase knowledge of lessons in history
increase knowledge of yirat Shamayim

Rav Miller adds:

The Gra told his daughters to learn mussar seforim. Absolutely; it’s very important. A girl, a woman can become very great in acquiring a Torah mentality, a Torah mind, no less than a man.

Following the above, it should be emphasized that Rav Miller was no apologist.

He said whatever he understood was the Torah truth, even if it made people mad, even if they rejected him, left his shul, stopped talking to him, and wrote him angry letters or subjected him to angry phone calls or subjected him to public disagreement carried out in a disrespectful manner or called him names.

He was like a superpower locomotive charging down the iron track of daas Torah; nothing could stop him or derail him.

So when Rav Miller states that, just by virtue of learning whatever she should learn and coming close to Hashem, a woman can become very great in acquiring "a Torah mentality, a Torah mind, no less than a man"...you can certainly take him at his word.

He's not blubbering up to the feminists. He darn well means what he says.

What is a Cheit?

The great sin we need to teshuvah for on Yom Kippur, says Rav Miller, is the tragic cheit of not accomplishing enough spiritually.

Yes, he asserts that forgetting to say ya'aleh v'yaavo in Rosh Chodesh davening or letting grumpy word slip to your spouse are indeed sins for which we must regret and ask forgiveness (also from the spouse).

All the things we did wrong or forgot must be included in Yom Kippur.

But the main thing, the big life-transforming cheit, is that of missed opportunity.

It is all the times we could have done something good, but didn't.

It is all the times we could have spent our time meaningfully, but didn't.

It was all the opportunities we had to increase our closeness to and awareness of Hashem...but didn't.

More Than Just Frum: How to be a Real Success

Then Rav Miller elaborates on the lifestyle of kosher entertainment.

This is the big challenge of our generation.

We have so much. What do we do with it?

For those who can afford it, there are kosher cruises with "kosher" entertainment. There are 5-start hotels glatt l'mehadrin. There are amazing European vacations — all glatt l'mehadrin, no gebruchts, separate swimming, Shabbos locks on the doors, etc. etc.

We have kosher movies, kosher novels, kosher circuses, kosher comedy, kosher designer clothing and accessories, kosher treifus (if you know what I mean).

Women can totally knock your eyes out today (according to the creme de le creme of goyishe standards), while technically covering her knees, elbows, and hair. She may not even look frum or like she's covering her hair.

American have Sundays to fill. Many frum schools make Sunday a half-day of learning for the boys (which comes with its own challenges, BTW), but Sundays can still offer frum families the opportunities for glatt entertainment & other activities.

Boating, fishing, shopping — these aren't evil or sinful, but are these really activities a Torah Jew should be indulging on a regular basis? (I mean as regular lifestyle and not as an occasional rejuvenating activity.)

In the modern Orthodox community from which I initially entered into Orthodoxy, Motzai Shabbos was definitely movie night, either going out to the theater or renting a video at home.

Of course, it stands to reason that a person might occasionally need a kosher venue as a break from a truly stressful life. People struggling with family illness might take advantage of Sukkot in a hotel with all the amenities, for example.

The phenomenally hospitable & unmaterialistic Machlis family spent Pesach in a hotel in order to have true family time together & to really pass on the Pesach mesorah.

But pages 10-14 elaborate on all the ways many precious Jews get caught up materialism. Even when it's combined with spiritual meaning, it doesn't always justify the means or the ends. Sometimes, yes. But not always.

On page 14, Rav Miller states:

In order to make something out of yourself, you need time; you need a mind, you need to be free to work on thinking about Hakodosh Boruch Hu, thinking about all of the great Torah principles we talk about in this place.

And if you’re too busy with the unnecessary luxuries of this world so you become arrogant with satiation and it’s impossible to succeed.

You might be frum, very frum, even very very frum, but a success you won’t be.

Live So You'll Have No Regrets in the Next World

On page 15, Rav Miller describes what Hashem will ask us:

Did you engage in this study?
Did you learn about Me?
Did you use your gift of free-will when you had before you such a wonderful world of lessons, lessons in the sky, lessons on the earth, and lessons in the Torah?
Did you utilize them?

And Rav Miller urges us to think about the consequences of our answers, like if we say, "I was traveling, I was on the phone, I was so busy shopping for a new outfit for Yom Tov!"

If you've ever felt regret in This World, imagine what regret in like in the Next when you have no screen of denial, no unconscious back-of-the-mind in which to bury it, no excuses...

Happily Ever After? Living Without Gets You There.

Rav Miller makes a statement that he admits many will find extremist, but he says that whatever you can accustom yourself to living without, you should live without.

Sure, there are some things you need to make life easier. A big enough washing machine, a dryer when you have several children — all these make a massive difference.

I've lived with a too-small washing machine and no dryer, so I saw that these things aren't luxuries per se. It depends. Sometimes, it makes the difference between a well-run home and a poorly-run home. Same thing with air-conditioning — mothers have personally told me that they speak & behave so much more nicely when the air-conditioning is on during a hot humid day. These aren't ladies who need custom shaitels or cars (in Eretz Israel, of course; cars are a necessity in the USA).

On pages 17-18, Rav Miller describes what was considered wealthy back when he was in Lithuania pre-WWII. (Lots of challah in milk — a sure sign of abundance!) And poor meant that a child could not have a second slice of bread. And that's how it was.

As an aside, I remember it took me years to get out of the habit & mentality of "going out" Motzai Shabbos. Not movies or anything unkosher at all, just going out.

Again, there's nothing innately wrong with it, and it can even be a good refreshing activity when necessary, but it's like Rav Miller said: If you don't need it, try to wean yourself off it.

Ultimately, it wasn't my choice.

I was in a place in which nothing was open Motzai Shabbos, and sometimes I felt like I would jump out of my skin or scream if I couldn't go out somewhere.

Sometimes, I went walking Motzai Shabbos, either by myself or with my husband or a friend. And that was really good exercise, plus air after being in the house most of the day.

And now, I rarely have the urge to "go somewhere" Motzai Shabbos.

Frankly, I don't think it would have been so bad if I would've gone out somewhere during those times I was jumping out of my skin, but it just wasn't an option.

And now it's fine.

On pages 18-19, Rav Miller explains the symbolism of bowing in Shemoneh Esrei.

It's very worth reading the entire dvar Torah. If you don't get a chance to read it before Shabbat, at least read it before Yom Kippur.

It's very, very helpful.

As always, all credit for all quotes goes to Toras Avigdor.

Even the biggest jar of honey can't sweeten this apple. Try to do without as much as you can.

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Rav Avigdor Miller Discusses the Truth behind the Good Stuff of This World in Parshat Netzavim

25/9/2019

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In Rav Avigdor Miller's dvar Torah Parshas Netzavim – The purpose of worldly reward, we get a powerful lesson in avodat halev — service of the heart.

The parsha opens up by talking about someone who is technically frum (looks frum, acts frum)...but inside, this Jew's "heart turns today from being with Hashem to go and serve the gods of other nations" (Devarim 29:17).

And despite hearing the frightening curses, this Jew will quietly bless himself (or herself!) and say, "Peace will be with me though I go with however my heart sees fit" (Devarim 29:18).

Despite this Jew's outer service and mitzvah observance, just this inner turn off the good path causes Hashem to label him (or her!) as "a root flourishing with gall and wormwood."

Pretty heavy stuff.

Eretz Yisrael: The Pipeline to Olam Haba, Not Olam Hazeh

In part, the above contains a very stern warning not to misuse tuv ha'Aretz — the goodness of the Land.

While we need to attend to our physical and material needs, Eretz Yisrael is for our spiritual benefit.

We cannot become materialists in Eretz Yisrael.

The material abundance is only here to enable us to greater spiritual heights.

I believe this one of the reasons why material accomplishments now come so much harder in Eretz Yisrael — or don't come at all, despite all the material abundance lurking just beneath the surface.

Look at what happened and is happening to those who use Eretz Yisrael's gifts for material pursuits.

Yet spiritual accomplishments are so much easier to reach in Eretz Yisrael. For example, it's so much easier to daven in Eretz Yisrael than anywhere else.

And to facilitate our davening we have the place of the Shechinah, the Kotel. And we also have some of the most powerful gravesites in the world as a conduit for fruitful prayers.

As a British friend of mine once declared in a fit of angst prior to a visit outside of Eretz Yisrael: "I can't PRAY in England!"

And I know exactly what she means.

(Disclaimer: I realize that many people pray very well in chutz l'Aretz and have developed tremendous spiritual greatness there. I'm just not one of them and neither is my British acquaintance, that's all.)

However, there are many people today who try to utilize tuv ha'Aretz for material goals only.

Again, that's NOT what this Land is for.

"The Most Perfect Land!"

Here, Rav Miller gives a luxuriant description of the abundance found in Eretz Yisrael (pg. 4):

Luscious and productive fields, beautiful orchards of various fruit, flowing streams of fresh water, and actual rivers of sweet date honey, mixed with fresh goat milk dotted the beautiful land. [Eretz zevat chalav u'devash], a land flowing with milk and honey, was not only a literal description of the land, but a symbol for a land that was filled with all forms of good.

The Jews in the Midbar were promised a Land bountiful in also sorts of fruits and the most desirable grain crops.

Fresh-water springs and high-quality water-wells, the choicest of oils, bread without poverty, plus quality metals like iron & copper — these were the promises of Hashem regarding Eretz Yisrael.

And we see Eretz Yisrael coming alive again in our days.

In this small strip of Land, we have impressive deserts with their awe-inspiring night skies, beautiful forests, lovely beaches with azure water, snow-capped mountains, rolling hills in muted rainbow colors, the Dead Sea, beautiful flowers, and so much more.

Yet among all that goodness lay the devastated cities of Sedom.

I have a book, The Stones Cry Out, in which the archaeologists note that the remains of Sedom's houses are burnt in a way that clearly shows the fire came from above — exactly as described in the Torah. (That's just one example; the book has a whole section on what they discovered at Sedom.)

Hashem promised this Land to the Avot because of their tremendous service & dedication to Hashem.

Eretz Yisrael is superior not only spiritually, but materially too.

"The most perfect land for the most perfect people!" Rav Miller proclaims.

What is the Whole Point of Luxury?

But this all begs a question.

If we are meant to be and actually are such a spiritual people so concerned with serving Hashem, then why all the material abundance?

Well, first of all: We are meant to elevate this world.

Furthermore, the more material abundance we enjoy, the more we can dedicate our hearts to serving Hashem & fulfilling the mitzvot — IF we make such avodah our focus.

As we all know, problems of disease, poor finances, war, or any other stresses distracts us from our service of Hashem.

How many times have we davened an entire Shacharit without even noticing a word we said because our minds couldn't let go of certain worries?

This is a big part of the reason why Hashem sends us problems when we don't serve Him properly.

We aren't using His Bounty as we should.

So He takes it away, chas v'shalom.

The Parable of the Office Water Cooler

Rav Miller compares it to a boss buying a nice water cooler for his employees.

He's not just doing it to be nice. Ditto when your boss doles out holiday gifts & bonuses.

He's trying to encourage your work quality.

People who feel good in their office environment want to stay. People work better with a cool refreshing drink by their side.

What would happen to the employees who chose to hang out by the water cooler all day and exchange useless banter & gossip, and even bad-mouth the boss?

You know what would happen.

And that's a big mashal for us.

What Makes You Get Fat Can Also Make You Kick If You Don't Watch Your Use of All the God-Given Bounty

The 7 Canaanite nations exploited the bounty of Eretz Yisrael to cultivate a culture of decadence, degeneracy, and cruelty.

This is like a bum who sees the quality & abundance of the wheat & barley of Eretz Yisrael and decides to invest in producing tons of beer & vodka for alcoholic consumption.

Rav Miller notes that many people today hunger after trouble and vices because they have too much to eat. They don't need focus on basic survival needs.

You see this throughout America and Europe.

Even though America's welfare system is nowhere near as generous as any of the European countries, America's poorest still get so much. Hardly anyone wants to admit that, but I've read accounts of grocery carts stocked with meat, seafood, and expensive bakery cakes — all paid for with government-given welfare.

So many Americans living in low-income areas and subsisting on welfare are obese.

Yes, I know that Twinkies are cheaper & more fun to eat than a package of frozen broccoli, but the point is that these people definitely have more than enough to eat.

Teens from welfare families all have "dumbphones."

The high school I attended comprised mostly working class students. The homecoming queen & head cheerleader worked after school to afford her clothes and the nice pick-up truck she drove to school. (It was a very pretty gray truck with a mauve interior & mauve lettering — very feminine for a truck.)

She was also a very decent person.

Despite being poor, a lot of the kids were fairly clean-cut. Not all of them, but many.

Their families either weren't poor enough to go on welfare or they were too proud to go on welfare. So people needed to work in order to acquire things. Oldest children couldn't go out partying or indulge in irresponsible behavior when they needed to care for younger siblings.

Many were also religious to some extent, and morality always helps whether you're rich or poor.

But the open secret is that in America, it's easy to have too much. People never feel like they have enough, but that's usually not true.

Rav Miller notes that people start ruminating over unnatural taavot "because they just have too much." (pg. 11)

And it's deceptively simple as that.

How to REALLY Drink that Fine "Wine"

Rav Miller states a big lesson:

The abundance of This World is meant as encouragement, not reward.

When we are down, we can have a drink.

A drink, not the whole vomit-inducing bottle.

Rav Miller recommended one despondent man to take a walk outside and enjoy the weather.

"Don't think about anything," Rav Miller advised. "Just enjoy it."

Then the rav prescribed the man eat a lot of ice cream and go to bed early for a good night's sleep. And to thoroughly enjoy himself!

Needless to say, a person should not do this every day or even every week.

That's taavah. That's gluttony. That's idleness.

But as an occasional pick-me-up when other methods don't work?

How is that different than taking medication for the occasional pain?

Also, if you really let yourself in enjoy the one-time indulgence, it gets you back to appreciating the world, which allows you to re-connect with Hashem.

Rav Miller sums up the balance here (pg. 13):

The function of good times in this world is to cheer up mourners. And that’s all of us!

Hakodosh Boruch Hu wants to give people strength and encouragement.

We want people to accomplish here in this world, and for that, life can’t be morose and morbid. You need good times to be a successful eved Hashem.

Only that some people, those who are wise,have sense enough to get along with a little sip of wine. A little bit of happiness is enough; they cheer up and get back to work, back to avodas Hashem.

And they live a happy life that way.

There are a lot of kosher ways to enjoy life; you just have to know how and when.

Hashem Never Lets a Good Deed Go Unrewarded. NEVER.

Another reason for the pleasures of this world is to grant reward to the wicked people. (This is in the Gemara.)

In His Infinite Compassion, Hashem grants even the worst people reward for the minuscule good they've done.

This should encourage the rest of us who aren't actually evil and have done a lot more than a teaspoon of good in the world.

If those really awful people get their reward, then all the more so with the rest of us!

The Massive Challenge in Our Times: Avoid Slurping Up All Your Merits!

Rav Miller stresses the importance of not "eating up" your merits in This World.

It's a massive challenge today.

What do you really need to give up in the MATERIAL world to become frum?

Not much. (The sacrifice today tends to pertain more to the nefesh than the physical.)

We have a "kosher" version of almost everything. Okay, sometimes the kosher version isn't as good as the original, but even the poorer imitations are still good enough.

Even the catchy song that took Israel by storm, Shevet Achim V'Achayot, got recorded immediately after the original release by 2 frum guys, who also changed one of the lyrics "from the parties of Tel Aviv" to "the sunsets (shkiyot) of Tel Aviv."

(Initially, I thought it was "the nonsense/shtuyot of Tel Aviv" until I was corrected.)

So you can even enjoy a hit song cleansed from kol ishah and unwholesome references.

That's just one example.

So that's what we need to focus on during Rosh Hashanah:

Give us good stuff, Hashem, so that we can serve you better; so that we can serve You in real joy with a peaceful & happy heart!

Beautiful flowers of Eretz Yisrael

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Voting on Election Day - What Do the Big Rabbis Say?

17/9/2019

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Like for a lot of Jews in Eretz Yisrael, the deplorable forced exile of the Jews from Gush Katif was a game-changer.

I became disillusioned by both charedi parties, yet the other religious parties didn't really do it for me either.

Eli Yishai's short-lived Yachad party (with the backing of Rav Mazuz) brought renewed hope...and renewed disappointment when it didn't cross the threshold (and seemed manipulated not to cross the threshold).

And the more I read about Eretz Yisrael's real behind-the-scenes modern history, the more I realize how important it is to listen to the real talmidei chachamim about voting and other issues.

Their vision is incredibly far-reaching, and history has shown that despite how things look at the present and despite problems within the frum community, the real talmidei chachamim truly are able to differentiate between the lesser of the two evils.

So as far as major rabbis go regarding today's Israeli elections, the breakdown is like this:

All Ashkenazi charedi rabbinical leaders have called to vote for Gimmel (Agudas Yisrael). (And maybe there are other Sephardi rabbanim who also vote Gimmel of whom I'm not aware.)

The vast majority of Sephardi charedi rabbinical leaders have called to vote for Shas.

Interestingly, Lubavitcher rabbinical leaders historically divide themselves between voting for Gimmel and voting for something like Otzma Yehudit — yet this election sees them taking a new and uncompromising stand:

"The stalemate between the Right bloc and the Left bloc and Lieberman does not allow anyone to take a gamble on the fate of Eretz Yisrael, Torat Yisrael, and Am Yisrael."

The Rabbinical Beis Din of Chabad proclaimed: "One should not vote for a candidate over which there is a doubt as to whether it will pass the threshold...Don't lose any vote, don't vote for Otzma Yehudit or Noam." (Noam suddenly dropped out anyway.)

Apparently, the late Lubavitcher Rebbe's concern was not to throw away votes by voting for chancy candidates and to vote for the most charedi party. (Source)

Then there is the Eideh Hacharedis which consists of talmidei chachamim calling on people NOT to vote at all, and not to participate in this anti-Torah government at all. (Source)

(This all shines light on the long-standing split among charedi groups, who agree that the government is corrupt, but then diverge on how to deal with it.)

So where does that leave me?

And the Winner is...

Based on my research (including, surprisingly enough, reading material by authors who certainly do NOT hold with the Eideh Hacharedis views), I'm most emotionally pulled toward NOT voting and NOT participating in this government.

That is my emotional response at this stage of my life.

However, we follow the mainstream charedi rabbis, especially the Sephardi ones (because my husband is wholly Sephardi).

So...

To make a good example to my children who attend Sephardi yeshivot and benefit from programs funded by Shas, I have reluctantly voted Shas.

But the big push by rabbis I respect for Gimmel has been niggling at me. Rabbis I really respect are pushing very hard for Gimmel.

Particularly the venerable Rav Kanievsky has come out with some very strong statements, such as telling people with voting rights who are planning to visit Eretz Yisrael anyway, and could come for either Sukkot or the elections...to come to vote in the elections.

People asked whether they should attend a brit milah first or vote first...and Rav Kanievsky said to vote first — as early as possible on election day.

Furthermore, Rav Kanievsky has made some very desirable and powerful promises of blessing for those who vote Gimmel today.

To be fair, Rav Abuchatzeirah also made some nice promises for sweetened din for those who vote Shas.

But so much of what I've been coming across really makes a big push for Gimmel — even though I DON'T put my faith in politicians.

Then last night, my husband was reading a charedi newspaper and came across Rav Kanievsky's promises of blessed middah k'neged middah (measure for measure) for whoever votes Gimmel.

"What do you say about voting Gimmel?" he asked me suddenly.

I turned to him and poured out my heart about that I really feel that daat Torah is overwhelmingly saying to vote Gimmel.

It's different this time around. There's a stronger push this year — and it's coming from the top rabbanim.

So based on Rav Kanievsky's promise of bracha, my husband decided we should vote Gimmel.

I was so relieved!

My husband and I have actually voted for different parties before, but in order to vote differently than the kids (who see not voting Shas as a lack of hakarat hatov and not listening to their Gadolei Hador), I needed my husband's support.

(My kids don't decide my life for me, but voting can also be an issue of chinuch and setting an example, which could be misinterpreted by them, depending.)

So we voted Gimmel this morning.

May we VERY SOON merit Mashiach as our leader — and may he come in a sweet way.

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What I Finally Learned on My Youngest Son's First Day of School

17/9/2019

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When I took my son to his first of day school this year, we were caught up in the rush of hundreds of other parents out on the same mission.

And ditto when I came to pick him up and take him home.

Although his first year (which was last year) at this school (where all his brothers also attended) went wonderfully, this time was different. The beginning of this school year was another step that filled me with new nerves.

Last year, the school's gan happened to be in its own building with its own yard, far away from the super-complex of the school, which hosts all the other grades, up to eighth grade.

This year, my son learns in the multi-level building itself.

Of course, there are safety precautions. The 4-6-year-olds sit in classrooms in their own hallway, and there is an assistant in addition to the teacher. They enjoy recess at a separate time, only going out when the older children are back in class and the yard is empty.

I'm also happy that my son's class merited to have the best teacher for that grade, and after seeing for myself what an ideal teacher he is, I'm even happier.

But I'm still ruminating over the what-ifs and concerns.

It was sitting on the bus stop on the way to pick him up from his first day of school that I woke up to the ruach around me.

Other mothers were picking up their children after sending them to cheder for the first time. They were all so excited.

The same kind of call kept ringing out: "Who is your son learning by this year? Oh, Rabbi Rubenstein? That's wonderful!"

There was a cheerful bustle to it all — at the bus stop, on the bus, weaving my way through the throngs of parents and children — that I couldn't quite place.

At first, I thought these mothers were expressing joyous relief that summer vacation was finally over.

But that wasn't it.

When parents express joy and thankfulness that their child has gotten married, it's not because "Oh, we finally got this kid out of the house! Less mess and more room!"

Not at all.

It's a joy and thankfulness of sending them off to really live their life now, to get down to the nitty-gritty of a Torah journey. It's relief at seeing their child finally find their zivug.

And that's when I realized what this cheerful bustle was: These mothers were rejoicing at sending their sons to learn Torah.

This first day in cheder was the first step in their journey to become ehrliche Yidden and fulfill their destinies as bnei Yaakov Avinu.

I don't know why this never hit me before.

After all, this certainly isn't my first child.

How many first days of school have I experienced without ever really seeing the celebration going on around me?

Maybe I was too caught up in all the hectic details and anxieties to notice.

But this new awareness also re-awakened my appreciation for Yerushalmi mothers, who for all their savvy intelligence, still possess a certain temimut in certain areas because they simply don't know to feel any other way.

And bringing their sons to cheder for the first time is one of those areas.

Baruch Hashem, I was able to be affected now by the general ruach.

Yes, I know things aren't going to be perfect and that school always provides challenges for both parents and children.

But I thought that maybe I could just enjoy the bare-bones fact of it: My son had learned Alef-Bet last year and was going to be learning to read Hebrew this year.

And that's the base for a life of Torah-learning.

And he'll be learning all sorts of halachot and stories from the Torah and Midrash — all geared for his age and level of understanding, and all necessary to nourish his neshamah and form the man he'll eventually become, and hopefully create a wonderful Olam Haba for himself, he should live in good health until 120 (and I also wish that also for you and your children).

So I decided to focus on this idea too and let myself get briefly immersed in all the joyous bustle around me. I also decided, despite the distractions & challenges that are sure to pop up along the way, to try my best to carry it with me throughout the rest of his school years.

Because at the core, that's really what it's all about.

Photo by William Ray from FreeImages

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A Review of "Guardian of Jerusalem: The Life & Times of Rabbi Yosef Chaim Sonnenfeld" & Why It Challenged Everything I Thought I Knew about the Modern History of Eretz Yisrael

2/9/2019

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Originally, I wanted to list & review the main books that formed my opinions & knowledge of the modern history within Eretz Yisrael.

Yet what was supposed to be a list & review of several books ended up turning into one long review of what was, for me, the most transformational of the books:
Guardian of Jerusalem: The Life & Times of Rabbi Yosef Chaim Sonnenfeld written by his grandson, Rabbi Shlomo Zalman Sonnenfeld. (Rav Yosef Chaim Sonnenfeld ztz"l was born in Eastern Europe in 1848 and passed away in Eretz Yisrael in 1932.)

This is an abridged translation of the 3-volume Hebrew Ha'Ish al HaChomah (The Man on the Wall).

On the other hand, while I and others found this book transformational, I met other people who found the book merely “interesting” or even just so-so.

Yet for me, this pivotal book opened my eyes to so much.

For example, the people I was always taught to respect as the “pioneering heroes” of Turkish- and then British-occupied Palestine were actually dangerous power-hungry rabble-rousers who either cared very little for or outright hated Judaism, and continuously endangered their fellow Jews.

Ironically, these "pioneering heroes" nearly wiped out Jewish settlement in Eretz Yisrael — which was then rescued by the very ultra-Orthodox rabbis so profoundly despised by these pioneering heroes and their adherents; such adherents also include historians who should know better.

The Hidden Truth: How Eliezer Ben-Yehudah Nearly Caused the Mass Expulsion of the Entire Jewish Population under the Ottoman Empire, & Who were Ultimately Saved by the Wise Intervention of the Sephardi Sage Rav Yaakov Shaul Elyashar & the Ashkenazi Sage Rav Shmuel Salant

For example, throughout the world, non-Orthodox Jewish communities hold up Eliezer Ben-Yehudah as a great hero, mostly for his revival of Hebrew as a modern language.

Yet he created great problems, not only for religious Jews in Eretz Yisrael, but for all Jews living in Eretz Yisrael, and ultimately ended up endangering every single one of the Jews living under the rule of the Turkish Ottoman Empire.

For instance, Ben-Yehudah published an article in 1895 that seemed to encourage a bloody revolution of the Jews against the Turkish rulers.

And while religious Jews have always been coming to Eretz Yisrael over the millennia, it was the new secular nationalist Jewish movement that caused the Turkish rulers to ban Jewish immigration in 1884.

Sometimes, the Ottoman authorities issued decrees prohibiting Jews from outside of Eretz Yisrael to buy land or housing in Eretz Yisrael. When some Jews tried to go around this prohibition, the Turkish authorities expanded the decrees to ban home repairs — like fixing leaky roofs.

Needless to say, this not only impeded Jewish aliyah, but also increased the deprivations of Jews already settled in the Holy Land.

In fact, the famed tzaddik, Rav Shmuel Salant, tried intervening with the Turkish governor to allow Jewish aliyah, but the nationalist revolution-mongering articles repeatedly published in the secular Jewish newspapers of Eastern Europe kept the Turks in a state of wariness. It was only with great effort that Rav Salant was able to convince the Turks to re-open Jewish immigration.

This is only one example of this particular historical deception put out by the secular Left.

So it was actually the “ultra”-Orthodox Jewish Sages who came to (or were born in) Eretz Yisrael, these same pious Sages who lived in Eretz Yisrael and did everything they could to keep the borders open for the aliyah of their fellow Jews.

The secular Leftists in Eastern Europe who called themselves “Zionists” and embraced Communism were the ones who actually provoked the bans on aliyah and stunted Jewish immigration to Eretz Yisrael.

But you’ll never hear that outside the frum community because in the Leftist narrative, the Torah-observant Jews are always the bad guys and the obstacles, and the assimilated “progressive” Jews are always the heroes.

So when the Turkish rulers got wind of this article, it spelled very bad news for ALL Jews throughout the empire.

As a result, Rav Salant convened a meeting of fellow Sages, including Rav Sonnenfeld.

Rav Sonnenfeld advised turning to the local Sephardi Gadol Hador Rav Yaakov Shaul Elyashar for assistance.

Why?

Due to all the nationalist revolution-mongering sentiment coming out of secular Jewish Europe, the Turks lost their trust of Ashkenazi Jews (although Rav Salant himself still had some influence). Because the Sephardi Jews under their reign never agitated against them, they still trusted the Sephardi Jews.

Along these lines, Rav Sonnenfeld recommended that Rav Salant and the Ashkenazi beit din proclaim their support of Rav Elyashar, to which Rav Salant and the other Ashkenazi rabbis immediately agreed.

The Ashkenazi Gadolei Hador sent a rabbinical emissary to this Sephardi Sage Rav Elyashar with a copy of the incriminating article. Upon reading Ben-Yehudah’s inflammatory message, Rav Elyashar became incensed upon realizing the danger his beloved Jewish brethren were suddenly in.

Rav Elyashar immediately contacted the Turkish authorities with a message of unequivocal rejection of the ideas within the article, insisting that such ideas did not reflect the Jewish community at large.

This showed Heavenly assisted foresight because at that moment, news of the article reached the seat of the empire in Constantinople, which resulted in the Sultan himself summoning the Gadol of Turkey, Rav Moshe HaLevi.

The advisers to the Sultan recommended harsh measures against the Jews. In fact, unbeknownst to any of the Jews (including these great Sages) of that time, the Turkish council decided it wanted to expel ALL Jews from the ENTIRE Ottoman empire!

(According to my estimates, this included around a million Jews — maybe less.)

Needless to say, this would have sparked a terrible catastrophe for Sephardi Jewry, with nowhere to go — and the Jews of Eretz Yisrael included in this expulsion! At that time, the Ottoman Empire compassed Jewish communities throughout the entire Middle East (minus Arabia & Iran).

Fortunately, the Sultan held such a high opinion of Rav Yaakov Shaul Elyashar & Rav Shmuel Salant (the two leading Sephardi & Ashkenazi authorities in Eretz Yisrael at that time), the Sultan first wished to hear from these two great Sages.

A reply to the Sultan was dictated by Rav Elyashar in his name & the name of Rav Shmuel Salant to Rav Yosef Rivlin, who then sent it to Rav Moshe HaLevi in Turkey.

Admirably, the reply was straight-foward & unapologetic about the innate Jewish yearning for the re-establishment of Tzion & Yerushalayim.

Yet it stated this fundamental Torah concept in an appealing & non-threatening manner.

The great Sage emphasized the Jewish yearning to return to Yerushalayim & live under their own king, but emphasized that they are praying for God to bring this about. He also reassured the Sultan that Jews are commanded to pray for the welfare of whatever kingdom they live in and that they certainly pray for the welfare of the Turkish empire.

This communiqué signed by the 2 great Sages of Eretz Yisrael freed the Sultan to refuse to issue a decree of expulsion.

Interestingly, this communiqué also saved Ben-Yehudah, whom the Turks wanted to punish harshly. Instead, he was sentenced to 1 year in prison (which is still pretty bad, considering the Turkish prisons of that time) — but even that sentence was eventually suspended.

Yet how was this tremendous salvation reported by the agitating anti-Torah activists in Europe?

Negatively!

The secular Jewish newspaper HaTzefira condemned this heroic act of the Gedolei Hador as “mesirah”—informing on fellow Jews to the non-Jewish authorities!

It bears emphasizing again: The Turkish authorities already knew about the article. It wasn't the Sages who brought it to their attention. If there was any mesirah here, it was committed by Ben-Yehudah and the irresponsible publishers of such articles. And anyway, this wasn't the only article that worried the Turks; this had been going on for a while.

So we see how a distorted Jewish history is taught to unsuspecting Jews outside the Torah community.

Saved by the "Black Arm" of a Complete Tzaddik

Here's another story that appeared in a previous post, but I'm reposting here for your convenience:

At one point, Rav Sonnenfeld went way out of his way to save the life of a terrible Jew (“one of the leaders of the Zionist Labor Federation, known for his virulent anti-religious attacks”) who needed the superior medical treatment provided only at Shaarei Tzedek hospital...and only Rav Sonnenfeld could make it happen.

To provide some background: The Beit Din of Yerushalayim had placed a ban on anyone who entered the Missionary Hospital, whether for work or for treatment, with dire results for anyone who violated this ban.

Anyway, it was assumed that the legendary Dr. Wallach of Shaarei Tzedek would refuse to admit a person who both intentionally chose treatment at the Missionary Hospital (despite the ban and the poorer medical treatment there) and who operated as a rabid anti-Torah Leftist bent on destroying Yiddishkeit in Eretz Yisrael.

Indeed, upon being brought to Shaarei Tzedek, the Leftist and his family encountered resistance from Dr. Wallach.

Interestingly, the family asked an off-the-derech youth to approach Rav Sonnenfeld.

This youth was the son of a big talmid chacham and well-known to Rav Sonnenfeld. This youth also knew that Rav Sonnenfeld was “quite upset” with this same youth for leaving Torah and befriending this anti-Torah Leftist.

Nonetheless, this same youth approached Rav Sonnenfeld at home, where Rav Sonnenfeld still received this youth with warmth.

Upon hearing of the urgent situation, the rav braved a severe thunderstorm to rush to Shaarei Tzedek, where Rav Sonnenfeld insisted that halacha demanded the admission of this dangerously ill traitor (but promised to discuss the matter with Dr. Wallach later).

Two weeks later, the anti-Torah Leftist experienced a miraculous recovery, then continued his nefarious activities.

Knowing how much the Leftist disliked Rav Sonnenfeld, none of the Leftist's associates informed him of Rav Sonnenfeld’s life-saving intervention & mesirut nefesh.

By the way, this also shows the mentality of such misguided people. Why not tell the Leftist leader? Why not tell this rabid hater that one of the Gadolei Hador saved his life? Maybe it would soften him up a bit. At least, it might stop him from attacking the tzaddikim. Maybe he’d more willingly to hear Rav Sonnenfeld’s side and compromise a bit.

But those who knew davka decided to be careful not to tell him. So once again, we see that Leftists don’t really pursue peace; they have other agendas.

Anyway, a year later, this same Leftist delivered a keynote speech at a groundbreaking ceremony for a new settlement in the North. When he reached the climax of his speech, this Leftist gave a frenzied shout:

“We will build this land by waging a fight to the death against the black arm of Rabbi Sonnenfeld and his cronies!”

(page 137)

Sitting in the audience was the same youth who’d interceded on the Leftist’s behalf.

This frenzied proclamation spurred the youth to jump to his feet and shout his protest against such slander.

At the invitation of the shocked Leftist, the youth took over the podium and explained to all assembled “exactly how the ‘black arm’ of R’ Chaim Sonnenfeld had interceded to save the life of one who had vowed to destroy him.”

Not that this revelation of Rav Sonnenfeld's great goodness softened up the haters.

They continued on as they were.

Big Government Agendas Cause Big Problems

Furthermore, Guardian of Jerusalem shows clearly how the secular Leftists keep landing on the wrong side of history.

Because they don’t actually care about their fellow Jews, but only their own political interests, they tend to make concessions when it’s better to be unyielding, and conversely, display aggression when diplomacy would work better.

History has shown again & again that Socialism & Communism demand a complete takeover of the government.

Because these movements necessitate what’s known as “big government,” this inherently means that they must take over all aspects of government. By virtue of their big government policies, Socialism & Communism demand complete domination (for themselves) and complete submission (of their citizens).

(And in the case of the Communists, this domination & submission repeatedly occurs via much cruelty & bloodshed.)

But people like Rav Sonnenfeld & other Gedolei Hador (who actually care about all Jews) knew when to stand tough and when to seek peace. Real talmidei chachamim routinely seek win-win solutions, which benefit the surrounding non-Jews too.

In fact, Rav Sonnenfeld decided to make a kind of peace agreement with the King of Jordan (known at that time as King Hussein ibn-Ali of the Hashemite Kingdom).

Rav Yosef Chaim Sonnenfeld Makes True Peace with Jordan - WITHOUT Any Dangerous or Disruptive Concessions

Considered the senior & most influential leader in the Middle East at that time, King Hussein’s newspaper actually lauded the Jewish return to their Homeland & called on the local Arabs to remember the writings & traditions that bade them to be hospitable & tolerant, focusing on the accomplishments of the Jewish and stressing that Eretz Yisrael was the “holy and beloved birthplace of the Jews.”

Once again, we see repeated throughout history that our holy tzaddikim often win the love and respect of the non-Jewish leaders.

As the last Gemara in Brachot says: "Talmidei chachamim increase shalom in the world."

Rav Sonnenfeld sought a meeting with the king to enable unlimited Jewish aliyah, but was thwarted by the secular Leftists who wanted to take over.

Unfortunately, the anti-Torah Leftists discovered this planned charedi delegation and denounced it as “treacherous,” presenting it as undermining the interests of the people of Israel.

(It didn't. It only improved the interests of the people of Israel. However, it did loosen the anti-Torah Leftist stranglehold on Jewish society in Eretz Yisrael.)

The anti-Torah Leftists also resorted to physical threats, which intimidated several of the charedi delegates into withdrawing.

However, 3 delegates managed to reach the king and presented an appealing plea, not only for continued aliyah, but also for an improvement in the conditions of the Jews already living in Eretz Yisrael.

The king received them warmly, bestowed honors upon them, and even handed them a large sum of money to be distributed among the Jewish poor of Yerushalayim.

The Love of a Tzaddik for Eretz Yisrael is Greater than Anyone Else's

At the same time, Rav Sonnenfeld viewed the actual Land with reverence and saw both the return of religious Jews and the newfound patriotism of the secular Jews as the beginning of the Geula — even as he waged an unwavering battle against all the anti-Torah leaders and their agendas, and against encroaching secularism itself.

In fact, Rav Sonnenfeld was not afraid to tell Chaim Weizmann that:

“The right to be called a ‘Zionist’ belongs only to those who pray thrice daily, ‘May our eyes behold Your Return to Zion in mercy.’ The meaning of ‘Zion’ is spiritual, not geographical.”

Rav Sonnenfeld went on to denigrate the secular concept of Zion as:

“merely a geographical, political, physical concept in which you seek to establish theaters and cultural institutions the same as all the nations, while severing ties with our glorious past…There is no greater travesty than this!”

...while considering a Jewish sovereignty as “icing on the cake, which will come by itself.”

(page 375)

Rav Sonnenfeld lovingly told a grandson (who received an invitation to serve as rav in one of Czechoslovakia’s leading communities):

“My son, I feel that being a laborer in Eretz Yisrael is greater than being a Rav in Chutz La’Aretz…”

(page 244)

His grandson decided to remain in Eretz Yisrael.

After the savage riots & massacres of 1929, Rav Sonnenfeld insisted on performing a bris milah in an area that necessitated his passing through some particularly dangerous Yishmaeli neighborhoods.

When a friend literally grabbed Rav Sonnenfeld’s arm and begged him not to proceed, Rav Sonnenfeld declared:

“I will go specifically via the Damascus Gate and thus inform the Arabs that they have not succeeded in frightening Jews out of even one section of the Holy City.”

(pg. 252)

The Reality of Torah-Loving Jews who Invested in the Mitzvah of Yishuv Ha'Aretz vs. The Reality of the Torah-Hating Jews who Called Themselves "Zionists": Compare & Contrast

Throughout the book, you repeatedly see displays of Rav Sonnenfeld’s dedication to the poor, the downtrodden, Jewish settlement in Eretz Yisrael, bringing Torah to all Jews; you see his incredible ahavat Yisrael and his profound sympathy toward even the most errant Jews.

You see his dedication toward peace among fellow Jews, particularly among the different groups of Torah-observant Jews, and also peace with non-Jewish authorities in an effort to prevent wars and bloodshed of both Jews & non-Jews.

The ultimate example of a warrior from love, Rav Sonnenfeld exemplified humility & a total commitment to Hashem.

In contrast, the viciousness & power-lust of the anti-Torah Leftists also come through:

their willingness to assassinate individuals who interfere with their grab for power
their willingness to starve entire communities, including children
You see their impetuousness that threatens Jews far & wide.
You see exactly how their ego-driven efforts actually shut down the very aliyah they claim they stand for and increase the suffering of the Jews of Eretz Yisrael

This is also seen through the secular manipulation of the Sephardi communities, which continued long after the establishment of Medinat Yisrael.

While the Ashkenazi tzaddikim (like Rav Sonnenfeld) displayed great concern for their Sephardi brethren, the secular Leftists would plot against the Ashkenazi religious community and when the religious Ashkenazim resisted, the Leftists would cry, “Racism!” and insist they were acting on behalf of the Sephardim.

They never were, as repeatedly shown by their actions since then.

From Whence Came Such Wellsprings of Hate toward Such a Paragon of Love?

Looking at everything altogether, it seems inconceivable that the anti-Torah Leftists hated Rav Sonnenfeld so rabidly.

Here was a man who loved Hashem so much, he couldn't help but to love Hashem's Land and also Hashem's people — even the most errant ones.

Looking at just a sampling of what Rav Sonnenfeld achieved:

He saved Ottoman Jewry from terrible suffering.
He saved the entire Jewish settlement in Eretz Yisrael (exactly what the self-proclaimed Zionist claimed to be so gung-ho about).
He saved Ben-Yehudah from harsh punishment.
He saved one of his vicious opposers from certain death.
He refused to allow others to say yemach shemo when mentioning Ben-Yehudah.
He even found a positive merit in the extremely dysfunctional Ben-Yehudah.

— How is it possible to hate such a person as Rav Sonnenfeld?

Not to mention that as far as Jewish assertion over who Eretz Yisrael really belongs to: Rav Sonnenfeld showed far more dedication & courage than the anti-Torah Leftists who made settling the Land into a Nationalist Communist vision, rather than a holy one.

Why did this paragon of love (love of God, love of Torah, love of the Jewish people, love of Eretz Yisrael) engender such hatred, including from the very people who benefited from his efforts?

(Even if they didn't know of his efforts on their behalf at the time, they still should have been able to sense his sincerity, holiness, and caring — because it was so palpable.)

And I think it goes back to a chassidish idea: A tzaddik is a mirror.

(Please see the story of The Black Wolf for illustration of this concept.)

These anti-Torah Leftists were full of ego and hunger for power & dominance. They literally hated anyone who got in their way. (You must have a very black heart indeed if you are able to starve small children death.)

I think that they couldn't grasp the concept of love and living your life out of love.

I think they couldn't ever relate to going to battle out of love rather than hate & ego.

And when they saw someone who represented everything they weren't, it looked so wrong that they literally could not tolerate him.

Along these lines, there is the well-known rabid envy that some uneducated people feel toward Torah scholars, as described by Rebbi Akiva in Pesachim, that when he was an illiterate man, he could have bitten the Torah scholars with the bone-shattering gnash of a donkey.

A Valuable Resource to Read Again & Again

The above is just a tiny sampling. At around 470 pages, this book contains many more well-documented examples of the truth behind the promoted history of modern Eretz Yisrael.

Ultimately, I found myself in heartfelt agreement with the man who told Rav Sonnenfeld's grandson (page 135):

"So many people think that they understand who R' Chaim [Rav Yosef Chaim Sonnenfeld] was, but in truth, just as the followers of Mizrachi did not truly appreciate Rav Kook, the followers of Agudah did not truly appreciate R' Chaim."

And this insight shows how vital it is to read this book again & again in order to fully grasp Rav Sonnenfeld’s ideals & who he really was, to study and glean from his deeds and his words how to truly follow in his path.

Rav Yosef Chaim Sonnenfeld ztz"l

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What Do the Sephardi Gedolim Say about Tziyonut, the Medinah, and All That?

21/8/2019

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Only recently did I realize that while I was very familiar with (and supportive of) the Ashkenazi Gedolim’s attitude toward political Zionism, I wasn’t so knowledgeable of the opinions of the Sephardi Gedolim.

This is very understandable in light of the fact that the English-speaking charedi world is heavily weighted on the Ashkenazi side of things, so we end up hearing more about people like Rav Moshe Feinstein, Rav Kanievsky, Rav Shteinman, Rav Miller, Rav Shlomo Zalman Auerbach, as well as the various Chassidic Rebbes, especially those prominent in the English-speaking world.

And this is good because they are true talmidei chachamim.

Furthermore, my Moroccan-Israeli husband’s entry into charedi Yiddishkeit was via Litvish yeshivahs.

While my husband goes according to Sephardi talmidei chachamim for halacha, he respects all true talmidei chachamim equally with regard to hashkafah (as is the correct attitude). And despite certain differences among groups, the real talmidei chachamim have more in common than not.

So when I asked my husband about Sephardi Gedolim and Zionism, he summed it up that Sephardi Gedolim place less emphasis on the "anti-Tziyoni," but other than that, don’t differ much in hashkafah from Ashkenazi Gedolim.

Also, many Sephardi Gedolim opine as Rav Shteinman that if a boy is anyway out on the street committing all kinds of transgressions and generally wasting his life, then Nachal Charedi is a better option for him. (Several other Ashkenazi Gedolim oppose even this.)

I think that sums it up on one foot, anyway.

Finally, it's important to know that the term itself (Tziyonut) is not remotely based on Torah or mitzvot (other than the name of the geographical location: "Tzion").

Tziyonut was only coined in 1890 by Nathan Birnbaum, who was a secular ethnocentrist at that time. (He did complete teshuvah later, baruch Hashem.) He promoted Jewish nationalism based on the Yiddish language and culture (however he defined that).

So Tziyonut was a secular ethnocentric (Ashkenazi-only Yiddish-only) idea from the get-go. (To be fair, Sephardim only comprised around 10% of world Jewry at that time, but they still numbered over a million spread throughout North Africa, the Middle East, the Balkans, Western Europe, including thousands in North & South America. Quite a lot to ignore, actually.)

Baruch Hashem, Birnbaum also dropped his ethnocentrism later too. Sincere teshuvah cleanses all sins.

(Quite an interesting fellow. Please see HERE for more about him.)

Ashkenazi Gedolim & Sephardi Gedolim Face Very Different Audiences

Furthermore, as my very yeshivish son pointed out, Sephardi Gedolim are talking to an extremely varied group, and they need to pasken according to needs of different Jews.

For example, charedi Sephardim listen to Sephardi Gedolim. Yet secular-traditional Sephardim also listen to Sephardi Gedolim. And then you have all the Sephardim in between those 2 extremes.

Yet who listens to, say, Rav Kanievsky outside of charedim (both Sephardi & Ashkenazi) and the very committed chardalim (charedi-dati-leumi)?

My son pointed out that when Rav Ovadia Yosef ztz”l spoke about army service, he needed to speak to both the Sephardi charedi bnei Torah AND “amcha” (the non-yeshivish Sephardim) at the same time.

I believe Sephardi Gedolim face a similar challenge if they decide to talk about tziyonut negatively to constituents who self-identify as tziyoni. (Many if not most Israelis — or Jews worldwide, for that matter — do not realize the origin of the term or the idea.)

Ashkenazi Gedolim could and do also speak to Jews at different stages of observance, but they do so on the individual level because there is no real need (or demand) to do so on the general level.

(For example, Rav Shlomo Zalman Auerbach opposed heter mechirah for Shemittah, but if a person came to him who was insistent on heter mechirah, the rav would tell him how to observe heter mechirah according to halacha.)

Also, it’s always hard to discuss this kind of thing in a public forum because black-and-white thinkers tend to see the above as charedi compromise/capitulation/loophole or hypocrisy, with a smirky attitude of “Oho—gotchya Gadol Hador!”

But really, it’s more a matter of assisting a person “ba’asher hu sham” (Beresheit 21:17 with Rashi) and that’s not compromising on Torah values at all.

But it's very difficult to explain this to black-and-white thinkers.

So I hope there are no black-and-white thinkers reading this.

(Or if they are, I fervently hope they do not comment because I find the circular arguments & misleading blanket statements very stressful to deal with.)

But back to Sephardi talmidei chachamim and Zionism…

An Enlightening Q&A with Hidabroot

Here is a Q&A from Hidabroot (my translation):

Q:
Shalom Kavod Harav,

I’d like to know if the Shas Party is for or against the Religious-Zionist stream.

Regards,
Avi

A:
Shalom u’vracha.

We are not spokesmen for Shas.

Maran {Rav Ovadia Yosef}, may his merit guard over us, was supportive of anyone who walked completely in the way of Hashem without any compromises and he fought against anyone who tried to compromise on an issue.

Regards,
Binyamin Shmueli

Here’s another on Hashkafah & Yirat Shamayim:

Q:
Shalom.

In Heaven, is there significance regarding a person’s hashkafah? Regarding army/State/Zionism, etc…or is the important thing that a person is God-fearing and upholds the Shulchan Aruch…

A:
The Supreme importance is the observance of all the mitzvot of the Torah, as explained in the Shulchan Aruch, without any fishy leniencies.

Anyone who wants to think that the State of Israel is the beginning of the Geula is welcome to do so.

However, he must be careful not to be drawn after leniencies of Torah or any change in the priorities of Torah versus nationalism, and likewise, will continue to be wary of joining with those who can remove him or his children from the Torah.

Likewise, to – God forbid – go after the spirit of the distorters that there is holiness to the army and that the virtue of military service is greater than the virtue of Torah scholars, God forbid.

Furthermore, it’s forbidden to consider Herzl a prophet or anything else. Herzl was a heretic and nothing more. Anyone who considers Herzl a prophet or visionary despite his Sabbath desecration and the rest of his severe transgressions – such a person is a disbeliever in the Torah and disparages all the Nevi’im.

Therefore, the obligation to submit to the Gedolei Yisrael is an absolute obligation and cannot change regardless of any form of hashkafah.

I hope I have succeeded in summarizing in these few lines everything necessary to know on one foot.

Regards,
Binyamin Shmueli

That’s pretty unequivocal.

And this next one is a particularly fun read.

For those who like to compare and contrast, here is a Sephardi rabbi discussing Satmar & Neturei Karta hashkafahs – you sure don’t see that every day!

(Please scroll down to #5 in the original Hebrew.)

UPDATE: A reader knowledgeable in Satmar hashkafah wrote to clarify points mentioned in the answer given by Rabbi Nachum. Please see R' Yisroel Tzion Kash's comments below for elucidation of the authentic Satmar hashkafah.

A Few Questions on Satmar & Zionism:

Q:
Shalom Kavod Harav…

5. Is it better to live in a country led by secular-Tziyoni evildoers than to live outside of Eretz Yisrael? What is the view of Satmar chassidim? How are they different from Neturei Karta? And what is so bad about their actions? Thank you.

A:
5. It’s preferable to live in Eretz Yisrael because of kedushat ha’Aretz {the holiness of the Land}. The Gemara (Yevamot 82b) says about this that the Land maintains its holiness even in the days of Galut {Exile}.

The opinion of the Admor of Satmar of blessed memory, the author of the book The Three Oaths – which is according to the Gemara Ketubot 111 – is that it’s forbidden for Jews to ascend from the Galut as a “wall” (Rashi explains: “together by force”) [that is to say, to take by force Eretz Yisrael from the grip of the nations of the world].

The Neturei Karta part ways from the shitah of the Admor of Satmar of blessed memory as stated above, and their opinion today is that even though the secular Israelis already took the Land by force from the grip of the nations of the world and not as according to the Gemara mentioned above, the proper path is to turn the present reality back to what it was before.

This is different than the shitah of the rest of the charedim – including Satmar chassidim today – who are of the opinion that after the new reality has already occurred, one should operate according to Torah observance within the current reality.

The mistake of Neturei Karta in practicality is that they think that they are rescuing Jewish lives when they show the Arabs that it is only the secular Tziyonim who took the Land from them, and that is not the opinion of the religious Jews – therefore, they aren’t supposed to fight against or harm Jewish charedim.

The mistake is that the belief of the Arabs goes against this aspect of the belief of Judaism, and therefore it is not just a matter of taking the Land that will appease the Arabs permanently.

{Sorry, that last sentence was a bit convoluted. The rabbi means that due to the diametric contrast in religious belief, Muslims cannot be more than temporarily appeased by taking Land from the Jews. In other words, their religious belief system demands more than just taking Land. —MR}

May it be His Will that the Blessed Hashem will help every single Jew to come out of this Galut speedily in our days, Amen.

Rabbi Nachum

The Value of Sephardi Insight

I just want to add that I really value the knowledgeable Sephardi views on Arabs and Islam.

You still have many Sephardim who understand Arabic and are familiar with Muslim-Arabic culture in a way similar to those of us who grew up among Western non-Jewish culture.

These Sephardim pick up on nuances that others don’t and actually understand what Arabic-speakers mean when they say stuff.

And while they can be sympathetic toward Arabs and easily see them as individuals (just like we Americans relate toward our non-Jewish friends & neighbors), they are at the same time very aware of cultural values and behaviors.

What Do Ben Shapiro, Rav Avigdor Miller, and Neturei Karta Have in Common?

And with regard to Rabbi Nachum's summary of Neturei Karta’s views (which sound extreme under the Neturei Karta label, but are actually shared by many thinking frum Jews):

I’m seeing a similar dynamic among American Jews — those frum Jews who wish to disassociate themselves from the increasingly immoral views of liberal/Leftist Jews and the degenerate high mucky-mucks who are Jew in name only.

Disassociation is important both for the sake of truth and to avoid the undeserved fallout that occurs when decent frum Jews are lumped together with anti-Torah Jews.

Even the modern Orthodox Ben Shapiro disassociates himself from the widespread Jewish vote for Obama with:

“Most Jews aren’t Jewish in any real sense beyond ethnic identification.”

(Source)

Or this:

“…the Jews who vote for Obama are, by and large, Jews In Name Only (JINOs). They eat bagels and lox; they watch "Schindler's List"; they visit temple on Yom Kippur – sometimes. But they do not care about Israel. Or if they do, they care about it less than abortion, [same-gender] marriage and global warming.”

(Source)

Here’s something similar by Rav Avigdor Miller:
Rav Avigdor Miller on Neturei Karta & Dirty Laundry.

In other words:
“They don’t represent us. They don’t represent the authentic Jewish position.”

It’s also impossible to miss the implied plea not to hate or judge or condemn us (or authentic Torah Judaism) or attack us because of the “JINO” majority — an approach which shares some similarity with the Neturei Karta approach.

Also, please don’t think I’m equating Ben Shapiro with talmidei chachamim and real daas Torah. My point is that there is a logical response that any committed frum Jew could instinctively have. It’s self-protective, not extremist.

(And isn't it really bizarre to find a similarity in approach between Ben Shapiro & Neturei Karta & Rav Avigdor Miller? I had no idea I'd reach this conclusion when I started writing this post.)

Anyway, getting back to Sephardi chachamim & Tziyonut…

A Sampling of Sephardi Chachamim & Their Opinions

Here are 2 articles written by differently hashkafahed Jews:

Here’s a dati-leumi rabbi summing it up:
https://www.etzion.org.il/en/sephardic-rabbinical-approaches-zionism

And here is a Sephardi frum fellow summing it up:
https://bariveshema.blogspot.com/2006/05/sephardic-rabbis-and-zionism_04.html

This is the first time I’ve come across Bari VeShema and I’m not sure what his exact hashkafah is, but I prefer his summary of Sephardi Gedolim because it’s better-sourced.

Also, I found it difficult to research Sephardi Gadolim & Zionism because in the English-speaking Sephardi world, I think many prefer to think their Gedolim are dati-leumi, so I found the English-speaking Sephardi presentation slanted toward their own preference, which I'm not sure is completely accurate.

That's my impression. Please correct me if I'm wrong. Sincerely, I mean that.

So looking at Bari V’Shema, I was surprised to discover that Chacham Alfandari did not think that Agudas Yisrael was anti-Tziyoni enough.

Also, the Ben Ish Chai comes off as very strong in his stance.

Then there is this quote by the Baba Sali from Etzion’s Rabbi Jachter above:

“Ki Ata be-eish hitzata, u-va-eish Ata atid livnota” – with fire Yerushalayim was destroyed and with fire it will be rebuilt. He explained that just as Jerusalem was destroyed by the fire of avoda zara, it will sadly be rebuilt by avoda zara.

Very powerful.

I read this in another place and I wish I knew the source for this for sure. I love this quote and it makes sense that the Baba Sali said this, but I'm uncomfortable without solid sources for quotes.

Also, regarding the discussion that follows in the comments section of Bari V'Shema's post: I personally do not equate Zionism with the mitzvah of yishuv ha’Aretz, although many frum Jews do. (But many also do not.)

At the risk of this turning into a useless discussion of semantics, I think that equating Zionism with yishuv ha'Aretz confuses things — especially since the entire origin of the term & idea is secular & ethnocentric.

(This confusion can be seen, for example, in describing Doña Gracia Nasi as being one of the early “Zionists” because she strove to provide Jewish settlement in Tiveria, which some people do. Neither the term nor the idea even existed in the 1500s. There is a mitzvah of yishuv ha’Aretz. That’s all.)

Likewise, in the Etzion article, I’m not sure if the Sephardi chachamim were pro-Zionism per se or whether they were pro-yishuv ha’Aretz and in favor of winning battles against Jew-hating enemies.

What were the exact terms they used? I don't know. It doesn't say.

For example, Rav Ovadia Yosef was in favor of praying for Israeli soldiers. Doing so is not specifically Tziyoni. Why is davening for a fellow Jew to succeed against Jew-haters "tziyoni"?

To compare: Rav Avigdor Miller encouraged support of the IDF & Tziyonim against Jew-hating terror. He clearly says you SHOULD pray for Israeli soldiers. He was against these insane & suicidal “Land for peace” policies:

Rav Miller on Praying for the IDF (January 2001)

Rav Miller on Land for Peace (October 2000)

Yet he was clearly not “pro-Zionist.”

Rav Miller on the Sinking Boat of the Zionist State (November 1975)

In other words, Rav Miller loved all Jews and wanted what was truly best for us.

Secular Leftist anti-Torah tyrannies are not good for us.

Again, because of a tendency to equate fighting terror or settling the Land with “Zionism,” it’s not clear to me that these chachamim were “pro-Zionism.” Did they even use that specific term? Again, I do not know.

I personally do not & will not call myself a Zionist anymore than I would call myself a “Sabbathist” for keeping Shabbat or an “environmentalist” for observing the Torah prohibitions of bal tashchit and not uprooting fruit trees.

I don't refer to myself as a "monotheist" for believing in One God. Anyone can be a monotheist.

I'm a Torah-observant Jew.

I am not a Zionist. I’m a Torah observant Jew who, in addition to fulfilling other commandments in the Torah, also fulfills the commandment of yishuv ha’Aretz — to settle in Eretz Yisrael.

That’s it.

Anyway, I think this sums up everything I’ve learned so far about Sephardi Gedolim and Tziyonut.

Oh, Wait...One More Sephardi Opinion

Please see this tefillah of a huge Sephardi tzaddik for settling in Eretz Yisrael. This was in 1824 when Eretz Yisrael was under the occupation of Turkish Ottoman Empire.

A Prayer to Make Aliyah & Live in Eretz Yisrael

(The Pele Yoetz preceded Herzl & Tziyonut by decades, by the way, as did religious aliyah & settlement within Eretz Yisrael.)

The Pele Yoetz refers to aliyah as "likboa dirato ba'Eretz Yisrael — to set his residence in the Land of Israel" or "halichat Eretz Yisrael — going to Eretz Yisrael."

That's what I and millions of other Jews have done:

We went to Eretz Yisrael & we set our residence in Eretz Yisrael.

(Please see the Pele Yoetz's chapter on Eretz Yisrael in Ivrit or Eretz Yisrael in English.)

No Zionism, no political labels, no ethnic or cultural focus...just mitzvah.

A particularly heartwarming & fulfilling mitzvah.

Lake Kinneret (The Sea of Galilee)

15 Comments

An Enlightening Conversation with the Great-Grandson of Rav Yosef Chaim Sonnenfeld ztz"l

19/8/2019

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Every once in a while, Hashem enables you to come full circle within certain aspects of life.

For example, the biography of Rav Yosef Chaim Sonnenfeld ztz"l, Guardian of Jerusalem, changed my life and stamped an everlasting imprint on my hashkafah.

It was that book which shined light on the shadow surrounding the stories and scenarios I’d been told as a child in the movement for Conservative (which is actually quite liberal) “Judaism.”

I never consciously sensed the lies by omission nor the distortions regarding the modern history of Eretz Yisrael.

But upon reading Guardian of Jerusalem, so much came pouring back to me and I now saw the distorted history I’d been fed—corrected and displayed in full.

The maskilim and Leftist “pioneers” portrayed as heroes—they nearly destroyed the struggling Jewish settlement under Turkish rule. It was always either the Sephardi chachamim or the Ashkenazi chachamim who came to the rescue.

Yet I was always told the opposite: The religious Jews were always the bad guys; the “enlightened” liberal anti-religious Socialists were the saviors (although the fact that they were Socialists—or even Communists, really—was swept aside in the Commie-fearing Eighties).

A Zealous Warrior...from Love

I developed tremendous love and reverence for Rav Sonnenfeld, the father of the stream now known as “charedi.” He possessed an overpowering love for every Jew and for Eretz Yisrael.

He was also a tremendous warrior against the anti-Torah ideologies—but his zeal came from love.

He was a warrior from love.

Absolutely fearless, a warrior propelled by love, and a great ohev Hashem, ohev Yisrael, and ohev Eretz Yisrael, Rav Sonnenfeld was exactly what I wanted to be.

And over 20 years later, he is still the example I embrace, even though I’m still dropping very short of his example—mostly because I can’t figure out how to get there. But as usual, I figure there’s value in the effort.

Anyway, after one of my sons first started yeshivah, he came home telling me that one of his teachers was Ashkenazi and the great-grandson of Rav Yosef Chaim Sonnenfeld.

Stunned with joy and gratitude, I could not believe the big chessed Hashem had done for me by placing the great-grandson of my role model as my son’s teacher.

The Ideal Teacher for Teenage Boys

And this great-grandson was an excellent teacher for teenage boys.

Extremely energetic, good-humored, yet highly intelligent and very much a product of his family’s hashkafah, he was also very understanding of dealing with all the challenges of being a teenage boy and a frum Jew in today’s world.

He was very open and honest with the boys about the challenges this generation faces, and he gave over his Torah approach with great passion and conviction.

My husband and I met him during a parent-teacher evening and he was very friendly.

At one point, I asked my son to do me a big favor.

Saved by the "Black Arm" of a Complete Tzaddik

I wanted an answer to a question I’d had about a certain event in the early 1920s, as recorded on pages 135-137 of Guardian of Jerusalem: The Life & Times of Rabbi Yosef Chaim Sonnenfeld.

At one point, Rav Sonnenfeld went way out of his way to save the life of a terrible Jew (“one of the leaders of the Zionist Labor Federation, known for his virulent anti-religious attacks”) who needed the superior treatment provided only at Shaarei Tzedek hospital and only Rav Sonnenfeld could make it happen.

To provide some background: The Beit Din of Yerushalayim had placed a ban on anyone who entered the Missionary Hospital, whether for work or for treatment, with dire results for anyone who violated this ban.

Anyway, it was assumed that the legendary Dr. Wallach of Shaarei Tzedek would refuse to admit a person who both intentionally chose treatment at the Missionary Hospital (despite the ban and the poorer medical treatment there) and was a rabid anti-Torah Leftist bent on destroying Yiddishkeit in Eretz Yisrael.

Indeed, upon being brought to Shaarei Tzedek, the Leftist and his family encountered resistance from Dr. Wallach.

Interestingly, the family asked an off-the-derech youth to approach Rav Sonnenfeld. This youth was the son of a big talmid chacham and well-known to Rav Sonnenfeld. This youth also knew that Rav Sonnenfeld was “quite upset” with this same youth for leaving Torah and befriending this anti-Torah Leftist.

Nonetheless, this youth approached Rav Sonnenfeld at home, where Rav Sonnenfeld still received this youth with warmth.

Upon hearing of the urgent situation, the rav braved a severe thunderstorm to rush to Shaarei Tzedek, where Rav Sonnenfeld insisted that halacha demanded the admission of this dangerously ill traitor (but promised to discuss the matter with Dr. Wallach later).

Two weeks later, the anti-Torah Leftist experienced a miraculous recovery, then continued his nefarious activities.

Knowing how much the Leftist disliked Rav Sonnenfeld, none of the Leftist's associates informed him of Rav Sonnenfeld’s life-saving intervention & mesirut nefesh.

By the way, this also shows the mentality of such people. Why not tell the Leftist leader? Why not tell this rabid hater that one of the Gadolei Hador saved his life? Maybe it would soften him up a bit. At least, it might stop him from attacking the tzaddikim. Maybe he’d more willingly to hear Rav Sonnenfeld’s side and compromise a bit.

But those who knew davka decided to be careful not to tell him. So once again, we see that Leftists don’t really pursue peace; they have other agendas.

Anyway, a year later, this same Leftist delivered a keynote speech at a groundbreaking ceremony for a new settlement in the North. When he reached the climax of his speech, this Leftist gave a frenzied shout:

“We will build this land by waging a fight to the death against the black arm of Rabbi Sonnenfeld and his cronies!”

(page 137)

Sitting in the audience was the same youth who’d interceded on the Leftist’s behalf.

This statement spurred the youth to jump to his feet and shout his protest against such slander.

At the invitation of the shocked Leftist, the youth took over the podium and explained to all assembled “exactly how the ‘black arm’ of R’ Chaim Sonnenfeld had interceded to save the life of one who had vowed to destroy him.”

That should make you eat your words, shouldn’t it?

Ba'asher Hu Sham?

Anyway, I was confused because this Leftist set himself on the warpath to destroy Torah Judaism in Eretz Yisrael.

So I didn’t get why Rav Sonnenfeld helped this terrible traitor so much.

Yes, the book clearly quotes Rav Sonnenfeld’s view that the situation was pikuach nefesh to save a Jewish life. But the halacha isn’t so clear-cut for someone willing to die fighting tzaddikim and shredding Torah Judaism to bits.

And before anybody gets lovey-dovey about it, please know that these anti-religious Leftists were killers—sometimes directly and sometimes indirectly—in addition to destroying the Am in a spiritual sense.

In fact, these same anti-Torah Leftists later programmed terrible suffering among the religious community of Yerushalayim, causing hundreds of Jews to starve to death.

So my son very kindly agreed to ask the great-grandson on my behalf. Why on earth did Rav Sonnenfeld do such a thing?

The great-grandson knew exactly to which story my son referred and pondered the question for a moment.

Then he said, “I don’t know exactly why he [Rav Yosef Chaim Sonnenfeld] did it. It could be that at the time, it wasn’t known that the other guy [the anti-Torah sickie] was so bad.”

That could be.

While at the time, the man was a known anti-Torah Leftist leader, it could be that it was only later that the man openly stated his rabid extremism, such as being willing die fighting one of the biggest tzaddikim of that generation.

But please note what the great-grandson did NOT say:

He did not say, “Nebbuch, the anti-religious hack was tinok sheh nishba, of course!”

He did not say, “Ahavas Yisrael, you know.”

He did not say, “Why, alter Zeidy loved EVERYBODY — of course he made every effort to save this hate-filled destroyer of Yiddishkeit!”

Nope. He didn’t say any of the expected feel-good stuff.

Instead, he said he wasn’t sure why his holy great-grandfather went to so much trouble to help this terrible person, then surmised that it wasn’t yet known exactly how bad the terrible person actually was.

This sort of fits in with Judaism’s precept of Hashem judging a person ba’asher hu sham—in the place where he is (i.e., in his present state), which is one reason given for Hashem’s Compassion upon Yishmael dying of thirst in the desert (Beresheit 21:17 with Rashi).

Yishmael would eventually produce a nation of terrorists (along with some very nice people too). But at that moment, he was a 16-year-old boy abandoned by a mother who couldn’t overcome her own pain to comfort him in his suffering.

(For more on that incident, please also see Salvation is Hashem and scroll down one-third.)

Who Listens to a Rabid Dog Frothing at the Mouth? And WHY?

I’d like to make one final point.

(And I'm not going to answer the question posed in the above sub-heading, but leave it to you instead.)

It seems to me that Rav Sonnenfeld’s tzidkut was widely known at that time.

Rav Sonnenfeld not only performed tremendous chessed in official capacity, but also as a neighbor and regular passer-by.

Rav Sonnenfeld was well-known for his generous tzedakah activities. He was also incredibly humble and a tremendous baal chessed—all in addition to his scholarly brilliance.

How is it that the secular Leftists possessed such intense hatred toward Rav Sonnenfeld?

Why were they so blind to the rav’s sterling qualities?

Furthermore, based on the above story and many others like it, then rav was clearly approachable. People just came to his house or joined him on his walks to davening.

Why didn't his opponents approach him themselves? They could have.

So what was going on here?

Why did they describe Rav Sonnenfeld as having a “black arm”? Why were they willing to “wage war” against him and even fight him “to the death”?

What was so terrifyingly awful about this wise, loving, compassionate, and generous tzaddik?

It seems to me the only reason was that these anti-Torah Leftists were rabidly insane.

What else explains their all-consuming hatred? Why else were they willing to starve impoverished charedi children in Yerushalayim and elsewhere?

Yet people followed them! People listened to what they had to say!

How could they?

Yet if you look around, it seems we have the same problem today.

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What's the Deal with Neturei Karta?

18/8/2019

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At one point in our marriage, we lived in Geula (near Meah Shearim) for around 2 years (and I worked there too), so I met many different types of frum Jews whom I'd only read about until then.

And I met some wonderful women (including the warm & encouraging mikveh ladies) who seemed like they might be Neturei Karta (they had shaved heads, long black tichels, and black dresses), but I wasn't sure because I'm not always sure how to differentiate between Neturei Karta and other super-frum insulated groups.

And just for knowing: Neturei Karta is a specific group within that Meah Shearim-Geula community of wonderfully traditional & insulated Yidden. In other words, not everyone from there is Neturei Karta. (Neturei Karta has also spread out to other cities too.)

But I don't recall meeting any of the men. (Or if I did, I didn't know it.) So despite living & working right there, I actually know surprisingly little about Neturei Karta, other than what appears on the (deplorably biased) news or other tidbits here and there.

It also seems that other frum people don't know much about them either. There tends to be a lot of contradictory back-and-forth among frum people regarding Neturei Karta.

So imagine how pleased I was to run across a 2-minute 45-second video from Rav Zamir Cohen, which discusses Neturei Karta and who they really are. If you understand Hebrew, it's HERE.

(Note: A couple of females appear briefly in an ad — which you can skip — preceding the video. They're tsniusly dressed, but some people are shomer aynayim l'mehadrin — and more power to them. So the MP3 audio is on the lower right-hand side of the video screen for those who just want to listen, can't skip the ad, or whatever.)

What Rav Zamir Cohen Says about Neturei Karta

Anyway, a member of the audience asks Rav Zamir what's the deal with Neturei Karta, who appear to engage in behaviors that are offensive at best and deplorably forbidden at worst.

So Rav Zamir first acknowledges that when people claiming to be & dressing like Neturei Karta are photographed with the PLO and other particularly genocidal sonei Yisrael, this raises legitimate concerns.

Thus, Rav Zamir starts by explaining the Aramaic term Neturei Karta:
Neturei: Guardians of the
Karta: City

He then explains that the authentic original Neturei Karta group believes that (0:47):

"...because the State educates the children of Israel on a path against the Torah; the laws of the State do not go according to the Torah — so they [Neturei Karta] say: 'We do not wish to participate in elections, we don't want to be partners in this whole enterprise. We'll manage our schools without the funding of the State."

Even though it costs a lot of money to run schools on their own, they still refuse to accept any government funding. Why?

" 'Because we don't want to be partners with a government that educates the Nation not according to the Torah'."

(1:09)

Rav Zamir adds,

"That, in essence, is Neturei Karta."

He goes on to explain that within this group is a splinter group of whom "there are those who say seven families, there are some who say twelve families — but according to all opinions, no more than twelve families" who have even more extreme opinions. "But there, they've completely lost themselves," says Rav Zamir.

(I had no idea about any of that.)

In Neturei Karta's newspaper (I didn't know they had one), Neturei Karta states regarding this splinter group:

"They do not represent us and obviously their attitude is warped, and they bring upon all of us a bad name."

Rav Zamir then states his opinion that all those who meet with the leader of Iran, terrorists, the PLO, and who are photographed with the Philistinian flag are "completely corrupt" and "apparently in need of hospitalization."

When someone has reached the point where they associate with such enmity, Rav Zamir declares:

"Not only do they not represent the Torah, they don't even represent the Torah extremists."

Then Rav Zamir cautions against making assumptions about people you see dressed like the nutters supporting sonei Yisrael. They look the same as the authentic Neturei Karta and they call themselves Neturei Karta, but they are not.

This actually echoes what many frum Jews, regardless of our group association, deal with: We're always forced to defend ourselves against the actions (or misreported actions) of a disturbed few, protesting that "they don't represent us" or "they're a tiny minority; most of us aren't like that at all" or "the media got it wrong (again)," etc.

Again, Rav Zamir clarifies (2:15):

"Even the extreme Neturei Karta, their war is in that they claim that the State educates and legislates laws against the Torah — 'We don't want anything from them, we don't want to participate in elections, we don't want to influence, we don't want to take even one cent from them. But not, God forbid, to befriend enemies of Israel. We are all Jews; we are all brothers'."

This little clip contained a lot of new information for me, so I thought I'd share it because I suspect that I'm not the only one who didn't know all this.

It's not about whether you agree with the actual Neturei Karta or not.

It's just knowing the truth about your fellow Jews and not being a victim of the distortions of media or impostors.

A courtyard in Meah Shearim

Kashering utensils in Meah Shearim (although the guy in the forefront isn't Neturei Karta, but looks Breslov to me)

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"The Bnei Yisroel, despite all the criticism, actually because of all the criticism, will remain His people and His servants till the End of Days. And that is so important to understand."

-Rav Avigdor Miller

"A whole nation of people, all types of people, sacrificing and laboring for their ideals, for Torah ideals. And they are a people that are loyal to Hashem. There’s nothing better than the frum community, make no mistake about it."

- Rav Avigdor Miller

Give us good stuff, Hashem, so that we can serve you better; so that we can serve You in real joy with a peaceful & happy heart!

Saved by the "Black Arm" of a Complete Tzaddik